FOOTNOTES
[1] Horatio Hale, U.S. Exploring Expedition, Ethnography and Philology (Philadelphia, 1846), pp. 4 sq.; F. H. H. Guillemard, Australasia, ii. (London, 1894) pp. 497, 499. As to the scarcity of running water, see Captain James Cook, Voyages (London, 1809), iii. 206, v. 389. He was told that there was a running stream on the high island of Kao. As to the soil of Tongataboo, see Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean (London, 1899), p. 280, "The soil is everywhere prolific, and consists of a fine rich mould, upon an average about fourteen or fifteen inches deep, free from stones, except near the beach, where coral rocks appear above the surface. Beneath this mould is a red loam four or five inches thick; next is a very strong blue clay in small quantities; and in some places has been found a black earth, which emits a very fragrant smell resembling bergamot, but it soon evaporates when exposed to the air."
[2] Captain James Cook, Voyages, v. 277. For descriptions of the volcano see W. Mariner, Tonga Islands, Second Edition (London, 1818), i. 240 sq.; and especially Thomas West, Ten Years in South-Eastern Polynesia (London, 1865), pp. 89 sqq. Both these writers ascended the volcano.
[3] Thomas West, op. cit. pp. 79 sqq.; J. E. Erskine, Journal of a Cruise among the Islands of the Western Pacific (London, 1853), p. 120; F. H. H. Guillemard, Australasia, ii. p. 497.
[4] T. West, op. cit. pp. 82 sqq.; George Brown, Melanesians and Polynesians (London, 1910), pp. 4 sq.
[5] T. West, op. cit. pp. 88 sq.
[6] T. West, op. cit. pp. 92-93.
[7] I infer this from the entry "Volcanic island, 1886," in Mr. Guillemard's map of the Pacific Islands. He does not mention it in the text (Australasia, ii. p. 497).
[8] George Brown, Melanesians and Polynesians, p. 6.
[9] T. West, op. cit. p. 94.
[10] George Brown, op. cit. p. 4.
[11] T. West, op. cit. 95.
[12] Captain James Cook, Voyages, v. 344.
[13] Captain James Cook, Voyages, v. 381.
[14] Captain the Hon. W. Waldegrave, R.N., "Extracts from a Private Journal," Journal of the Royal Geographical Society, iii. (1833) p. 193.
[15] Charles Darwin, Journal of Researches, etc., during the Voyage of the "Beagle" (London, 1912), pp. 471 sqq.; Sir Charles Lyell, Principles of Geology, Twelfth Edition (London, 1875), ii. 602 sqq.; T. H. Huxley, Physiography (London, 1881), pp. 256 sqq.
[16] George Brown, Melanesians and Polynesians (London, 1910), pp. 13 sq.
[17] John Crawfurd, Grammar and Dictionary of the Malay Language (London, 1852), Preliminary Dissertation, p. 253, quoted by Thomas West, Ten Years in South-Central Polynesia, pp. 248 sqq. But the more usual view is that the starting-point of the dispersal of the Polynesian race in the Pacific was Samoa.
[18] Sarah S. Farmer, Tonga and the Friendly Islands (London, 1855), pp. 134-137; Le P. Reiter, "Traditions Tonguiennes," Anthropos, xii.-xiii. (1917-1918), pp. 1026-1040; E. E. Collcott, "Legends from Tonga," Folk-lore, xxxii. (1921) pp. 45-48. Miss Farmer probably obtained the story from the Rev. John Thomas, who was a missionary in the islands for twenty-five years (from 1826 to 1850). She acknowledges her obligations to him for information on the religion of the natives (p. 125). For the period of Mr. Thomas's residence in Tonga, see Miss Farmer's book, p. 161. The story is told in closely similar forms in many other islands of the Pacific. For some of the evidence see my edition of Apollodorus, The Library, vol. ii. p. 331 sqq.
[19] Captain James Cook, Voyages, v. 401 sq.
[20] Charles Wilkes, Narrative of the United States Exploring Expedition, New Edition (New York, 1851), iii. 10, 25.
[21] Quoted by F. H. H. Guillemard, Australasia, ii. p. 488.
[22] Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) p. 8.
[23] Horatio Hale, United States Exploring Expedition, Ethnography and Philology, pp. 10 sq.; Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 25; J. E. Erskine, Journal of a Cruise among the Islands of the Western Pacific, pp. 116, 155. The naturalist J. R. Forster thought the Tongans darker than the Tahitians. See his Observations made during a Voyage round the World (London, 1778), p. 234.
[24] J. Dumont d'Urville, Voyage de la corvette Astrolabe, Histoire du Voyage, iv. (Paris, 1832) p. 229.
[25] J. E. Erskine, op. cit. pp. 155 sq.; Sarah S. Farmer, Tonga and the Friendly Islands, p. 140.
[26] F. H. H. Guillemard, Australasia, ii. pp. 498 sq.
[27] W. Mariner, Tonga Islands, ii. 264.
[28] Captain James Cook, Voyages, iii. 197.
[29] W. Mariner, The Tonga Islands, ii. 263 sqq.
[30] J. E. Erskine, op. cit. p. 132.
[31] Captain James Cook, Voyages, v. 396 sq.
[32] Captain James Cook, Voyages, v. 411 sq.
[33] Captain James Cook, Voyages, iii. 184, 195, v. 274, 316, 357, 416.
[34] Captain James Cook, Voyages, iii. 184.
[35] Captain James Cook, Voyages, v. 274, 357.
[36] Id. iii. 196.
[37] This is affirmed by the Catholic missionary, Jérôme Grange (Annales de la Propagation de la Foi, xvii. (1845) pp. 15 sqq.), and though he writes with a manifest prejudice against his rivals the Protestant missionaries, his evidence is confirmed by Commodore Wilkes, the commander of the United States Exploring Expedition, who on his visit to Tongataboo found the Christians and heathens about to go to war with each other. He attempted to make peace between them, but in vain. The heathen were ready to accept his overtures, but "it was evident that King George and his advisers, and, indeed, the whole Christian party, seemed to be desirous of continuing the war, either to force the heathen to become Christians, or to carry it on to extermination, which the number of their warriors made them believe they had the power to effect. I felt, in addition, that the missionaries were thwarting my exertions by permitting warlike preparations during the pending of the negotiations." See Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 7 sqq. (my quotation is from p. 16). The story is told from the point of view of the Protestant (Wesleyan) missionaries by Miss S. S. Farmer, Tonga and The Friendly Islands, pp. 293 sqq.
[38] John Williams, Narrative of Missionary Enterprise in the South Seas (London, 1838), p. 264; Charles Wilkes, op. cit. iii. 32 sq.
[39] Captain James Cook, Voyages, iii. 199, v. 414 sq. Captain Cook says that the only piece of iron he found among the Tongans was a small broad awl, which had been made of a nail. But this nail they must have procured either from a former navigator, perhaps Tasman, or from a wreck.
[40] W. Mariner, The Tonga Islands, ii. 287. Compare id. ii. 124, note *; Captain James Cook, Voyages, v. 410 sq.
[41] W. Mariner, Tonga Islands, i. 194; compare id. i. 317-320.
[42] Captain James Cook, Voyages, v. 424 sqq.; W. Mariner, Tonga Islands, ii. 74 sqq., 132 sqq.; J. Dumont d'Urville, Voyage de l'Astrolabe, Histoire du Voyage, iv. (Paris, 1832) pp. 90 sq., "Si tout était suivant l'ordre légal à Tonga-Tabou, on verrait d'abord à la tête de la société le toui-tonga qui est le véritable souverain nominal des îles Tonga, et qui jouit même des honneurs divins."
[43] Captain James Cook, Voyages, v. 424 sq., 429 sq.; W. Mariner, Tonga Islands, ii. 83 sqq.
[44] Captain James Cook, Voyages, v. 426.
[45] Horatio Hale, United States Exploring Expedition, Ethnography and Philology, p. 32.
[46] Mariner was captured by the Tongans on December 1, 1806, and he escaped from the islands in 1810, apparently in November, but the exact date of his escape is not given. See W. Mariner, Tonga Islands, i. 43, ii. 15 sqq., 68, 69.
[47] W. Mariner, Tonga Islands, ii. 97 sqq.
[48] The word is commonly spelled atua in the Polynesian languages. See E. Tregear, Maori-Polynesian Comparative Dictionary (Wellington, N.Z. 1891), pp. 30 sq., who gives otua as the Tongan form.
[49] As to the matabooles see W. Mariner, Tonga Islands, ii. 84 sqq.
[50] According to a later account, "on Ata were born the first men, three in number, formed from a worm bred by a rotten plant, whose seed was brought by Tangaloa from heaven. These three were afterwards provided by the Maui with wives from the Underworld." See E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) p. 154.
[51] So apparently we must interpret Mariner's brief statement "and the contrary of good" (Tonga Islands, ii. 98).
[52] W. Mariner, Tonga Islands, ii. 101.
[53] W. Mariner, op. cit. i. 424, note *.
[54] W. Mariner, Tonga Islands, ii. 104.
[55] W. Mariner, Tonga Islands, ii. 105.
[56] W. Mariner, Tonga Islands, ii. 105 sq.
[57] W. Mariner, op. cit. ii. 106 sq.
[58] W. Mariner, op. cit. ii. 108.
[59] W. Mariner, Tonga Islands, ii. 205-208; compare id. 7, note *, 108.
[60] W. Mariner, op. cit. ii. 112 sq. Compare Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean (London, 1799), pp. 277 sq. Móooi is the Polynesian god or hero whose name is usually spelled Maui. See Horatio Hale, United States Exploring Expedition, Ethnography and Philology, p. 23; E. Tregear, Maori-Polynesian Comparative Dictionary, pp. 233 sqq. s.v. "Maui."
[61] Adonis, Attis, Osiris, i. 197 sqq.
[62] W. Mariner, Tonga Islands, ii. 109, 114 sq.; Horatio Hale, United States Exploring Expedition, Ethnography and Philology, pp. 24 sq.
[63] Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) p. 11; Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 23; Sarah S. Farmer, Tonga and the Friendly Islands, p. 133. According to this last writer it was only the low islands that were fished up by Maui; the high islands were thrown down from the sky by the god Hikuleo.
[64] W. Mariner, Tonga Islands, i. 272, ii. 114 sq. The Catholic missionary Jérôme Grange was told that the hook in question existed down to his time (1843), but that only the king might see it, since it was certain death to anybody else to look on it. See Annales de la Propagation de la Foi, xvii. (1845) p. 11.
[65] W. Mariner, Tonga Island, ii. 104 sq.
[66] W. Mariner, Tonga Islands, ii, 107 sq.
[67] The ifi tree, of which the leaves were used by the Tongans in many religious ceremonies, is a species of chestnut (Inocarpus edulis) which grows in Indonesia, but is thought to be a native of America. It is supposed that the Polynesians brought the seeds of this tree with them into the Pacific, where it is said to be a cultivated plant. See S. Percy Smith, Hawaiki, the Original Home of the Maori (Christchurch, etc., New Zealand, 1910), p. 146. To wear a wreath of the leaves round the neck, and to sit with the head bowed down, constituted the strongest possible expression of humility and entreaty. See E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) p. 159.
[68] W. Mariner, Tonga Islands, i. 163 sq.
[69] W. Mariner, Tonga Islands, i. 216-219. As to the rule that nobility descended only in the female line, through mothers, not through fathers, see id. ii. 84, 95 sq.; J. Dumont d'Urville, Voyage de l'Astrolabe, Histoire du Voyage, iv. 239.
[70] W. Mariner, Tonga Islands, ii. 220.
[71] W. Mariner, Tonga Islands, i. 194, note *; compare 434, note *.
[72] W. Mariner, op. cit. ii. 221.
[73] W. Mariner, Tonga Islands, ii. 80 sq.
[74] W. Mariner, op. cit. ii. 136-138.
[75] W. Mariner, Tonga Islands, i. 99-101. Compare E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) pp. 155-157.
[76] W. Mariner, op. cit. ii. 224.
[77] W. Mariner, Tonga Islands, i. 350-360.
[78] W. Mariner, Tonga Islands, i. 438 sq., ii. 210-212; Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 239, 278; John Williams, Narrative of Missionary Enterprises in the South Sea Islands, pp. 470 sq.; Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) pp. 12, 26; Sarah S. Farmer, Tonga and the Friendly Islands, p. 128.
[79] Captain James Cook, Voyages, iii. 204, v. 421 sq. However, in a footnote to the latter passage Captain Cook gives the correct explanation of the custom on the authority of Captain King: "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."
[80] Labillardière, Relation du Voyage à la recherche de la Pérouse (Paris, 1800), ii. 151.
[81] W. Mariner, Tonga Islands, ii. 79, 268.
[82] W. Mariner, Tonga Islands, ii. 208 sq.
[83] W. Mariner, op. cit. i. 366.
[84] W. Mariner, Tonga Islands, i. 438 sq.; compare id. ii. 214.
[85] W. Mariner, op. cit. i. 367 sq.
[86] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 238-240.
[87] Captain James Wilson, op. cit. p. 240.
[88] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 257.
[89] Captain James Wilson, op. cit., p. 278. This Ambler was a man of very indifferent, not to say infamous, character, but he rendered the missionaries considerable service by instructing them in the Tongan language, which he spoke fluently. See Captain James Wilson, op. cit. pp. 98, 244 sq.
[90] See Adonis, Attis, Osiris, Third Edition, ii. 219 sqq.
[91] W. Mariner, Tonga Islands, ii. 127 sq.
[92] W. Mariner, op. cit. i. 419, ii. 99, 128 sq.
[93] Captain James Cook, Voyages, v. 423.
[94] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 278 sq.
[95] Quoted by Miss Sarah S. Farmer, Tonga and the Friendly Islands, p. 131. As to Veeson, see id. pp. 78, 85 sqq. The title of his book is given (p. 87) as Authentic Narrative of a Four Years' Residence in Tongataboo (London: Longman & Co., 1815). I have not seen the book. The man's name is given as Vason by (Sir) Basil Thomson in his Diversions of a Prime Minister (Edinburgh and London, 1894), pp. 326, 327, 329, 331; but his real name seems to have been George Veeson. See Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 6, 230.
[96] Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 22.
[97] W. Mariner, Tonga Islands, ii. 101-103.
[98] Sarah S. Farmer, Tonga and the Friendly Islands, pp. 132 sq. As to Hikuleo and his long tail, see also Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 23, "Hikuleo is the god of spirits, and is the third in order of time; he dwells in a cave in the island. Bulotu is most remarkable for a long tail, which prevents him from going farther from the cave in which he resides than its length will admit of." Here the god Hikuleo appears to be confused with the island of Bulotu (Bulotoo) in which he resided. Tradition wavers on the question whether Hikuleo was a god or goddess, "but the general suffrage seems in favour of the female sex." See E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) pp. 152, 153.
[99] As to a custom of putting the first-born to death, see The Dying God, pp. 178 sqq.; and for other reported instances of the custom, see Mrs. James Smith, The Booandik Tribe of South Australia (Adelaide, 1880), pp. 7 sq.; C. E. Fox, "Social Organisation in San Cristoval, Solomon Islands," Journal of the R. Anthropological Institute, xlix. (1919) p. 100; E. O. Martin, The Gods of India (London and Toronto, 1914), p. 215; N. W. Thomas, Anthropological Report on the Ibo-speaking peoples of Nigeria, Part i. (London, 1913) p. 12. Compare E. Westermarck, Origin and Development of the Moral Ideas (London, 1906), i. 458 sqq.
[100] W. Mariner, Tonga Islands, ii. 110 sq., 130, 131, 139, 140.
[101] Captain James Cook, Voyages, v. 423.
[102] Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 23. The writer here speaks of Bulotu, where he should have said Hikuleo. See above, p. 89, note1 .
[103] W. Mariner, Tongan Islands, ii. 97, 99, 103, 109 sq. See above, pp. 64 sq. , 66.
[104] W. Mariner, ii. 130 sq.; compare id. pp. 99, 103 sq., 109 sq.
[105] W. Mariner, Tonga Islands, i. 104 sq.
[106] W. Mariner, Tonga Islands, ii. 110, 130 sq.
[107] W. Mariner, op. cit. i. 423 sq.
[108] W. Mariner, op. cit. ii. 99, 131.
[109] Sarah S. Farmer, Tonga and the Friendly Islands, pp. 126 sq.
[110] See below, pp. 182 sqq. , 200 sqq.
[111] E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) pp. 154 sq., 159.
[112] E. E. V. Collocot, op. cit. pp. 160, 161.
[113] E. E. V. Collocot, op. cit. pp. 159 sq.
[114] E. E. V. Collocot, op. cit. p. 162.
[115] E. E. V. Collocot, op. cit. p. 227.
[116] E. E. V. Collocot, op. cit. pp. 227 sq.
[117] E. E. V. Collocot, op. cit. pp. 231 sq.
[118] E. E. V. Collocot, op. cit. pp. 161, 233.
[119] E. E. V. Collocot, op. cit. p. 234.
[120] E. E. V. Collocot, op. cit. p. 234.
[121] E. E. V. Collocot, op. cit. pp. 234 sq.
[122] E. E. V. Collocot, op. cit. p. 232.
[123] E. E. V. Collocot, op. cit. pp. 238 sq.
[124] E. E. V. Collocot, op. cit. p. 229.
[125] E. E. V. Collocot, op. cit. pp. 230, 231, 233.
[126] E. E. V. Collocot, op. cit. pp. 230, 233.
[127] E. E. V. Collocot, op. cit. p. 232.
[128] E. E. V. Collocot, op. cit. p. 239.
[129] E. E. V. Collocot, op. cit. p. 160.
[131] E. E. V. Collocot, op. cit. p. 239.
[132] We have seen (p. 70) that according to Mariner the number of the original gods was about three hundred; but as to the deified noblemen he merely says that "of these there must be a vast number" (Tonga Islands, ii. 109). In his "Notes on Tongan Religion" (Journal of the Polynesian Society, xxx. (1921) p. 159) Mr. E. E. V. Collocot remarks: "The number of the gods, moreover, was liable to constant augmentation by the deification of the illustrious or well-beloved dead." As a notable instance he cites the case of a certain chief named Fakailoatonga, a native of Vavau, who subdued or overran a large part of Tongataboo. He was a leper, but for a long time did not know the true nature of his malady. When he learned the truth, he in disgust buried himself alive, and after his death he was elevated to the godhead. But in this deification, if Mariner is right, there was nothing exceptional; as a chief he became a god after death in the course of nature.
[133] W. Mariner, Tonga Islands, ii. 110
[134] Herbert Spencer, Principles of Sociology, vol. i (London, 1904) pp. 249 sqq.
[135] Captain James Cook, Voyages, iii. 182-184.
[136] Captain James Cook, op. cit. iii. 206.
[137] W. Mariner, Tonga Islands, i. 144, note *. However, in another passage (i. 392, note *) Mariner tells us that, strictly speaking, the word fytoca applied only to the mound with the grave in it, and not to the house upon the mound; for there were several fytocas that had no houses on them. For other mentions of fytocas and notices of them by Mariner, see op. cit. i. pp. 386, note *, 387, 388, 392, 393, 394, 395, 402, ii. 214-218.
[138] W. Mariner, Tonga Islands, i. 402. A little farther on (p. 424, note *) Mariner remarks that "mourners were accustomed to smooth the graves of their departed friends, and cover them with black and white pebbles."
[139] Captain Cook, Voyages, v. 424.
[140] Captain James Cook, Voyages, v. 342 sq.
[141] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 240 sq.
[142] Captain James Wilson, op. cit. p. 244.
[143] W. Mariner, Tonga Islands, i. 387 sq.
[144] W. Mariner, Tonga Islands, ii. 213 sq.
[145] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 86.
[146] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 283 sq.
[147] The tomb described and illustrated by the first missionaries had four massive and lofty steps, each of them five and a half feet broad and four feet or three feet nine inches high. See Captain James Wilson, l.c., with the plate facing p. 284. One such tomb, rising in four tiers, is ascribed traditionally to a female Tooitonga, whose name has been forgotten. See (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 88 n.2.
[148] The Tahitian chestnut (Inocarpus edulis); see above, p. 74, note2 .
[149] (Sir) Basil Thomson, Diversions of a Prime Minister (Edinburgh and London, 1894), pp. 379 sq.; id. "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 86. According to an earlier authority, the Tongans could name and point out the tombs of no less than thirty Tooitongas. See the letter of Mr. Philip Hervey, quoted in Proceedings of the Society of Antiquaries of London, Second Series, vol. ii. p. 77.
[150] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 86 sq., 88 n.2. As to the legend of the tyrant Takalaua, see id. Diversions of a Prime Minister, pp. 294-302.
[151] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 252. As to Futtafāihe, the Tooitonga or divine chief of their time, the missionaries remark (l.c.) that "Futtafāihe is very superstitious, and himself esteemed as an odooa or god." Here odooa is the Polynesian word which is usually spelled atua. Mariner tells us (Tonga Islands, ii. 76) that the family name of the Tooitonga was Fatafehi, which seems to be only another way of spelling Futtafāihe, the form adopted by the missionaries. Captain Cook similarly gives Futtafāihe as the family name of the sacred kings or Tooitongas, deriving the name "from the God so called, who is probably their tutelary patron, and perhaps their common ancestor." See Captain James Cook, Voyages, v. 425.
[152] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 283-285. The description is accompanied by an engraved plate, which illustrates the three types of tombs mentioned in the text. In the foreground is the stepped pyramid, a massive and lofty structure, its flat top surmounted by a hut. To the right, in the distance, is seen the square walled enclosure, with high stones standing upright at the corners of the walls, and with a hut enclosed in the middle of the square. In the background appears a mound enclosed by a wall and surmounted by a hut. Thus a hut figures as an essential part in each type of tomb. However, Mariner tells us that "they have several fytocas which have no houses on them" (Tonga Islands, i. 392 note *).
[153] The Tooi-tonga-fafine (or fefine) was the Tooitonga's sister and ranked above him. Her title means "the lady Tooi-tonga." "Her dignity is very great. She is treated as a kind of divinity. Her rank is too high to allow of her uniting herself in marriage with any mortal: but it is not thought wrong or degrading for her to have a family, and in case of the birth of a daughter the child becomes the Tamaha. This lady rises higher than her mother in rank, and is nearer the gods. Every one approaches her with gifts and homage. Her grandfather will bring his offerings and sit down before her, with all humility, like any of the common people. Sick people come to her for cure" (Miss Sarah S. Farmer, Tonga and the Friendly Islands, p. 145, apparently from the information of Mr. John Thomas). Captain Cook learned with surprise that Poulaho, the Tooitonga of his time (whom Cook speaks of as the king) acknowledged three women as his superiors. "On our inquiring, who these extraordinary personages were, whom they distinguish by the name and title of Tammaha, we were told that the late king, Poulaho's father, had a sister of equal rank, and elder than himself; that she, by a man who came from the island of Feejee, had a son and two daughters; and that these three persons, as well as their mother, rank above Futtafaihe the king. We endeavoured, in vain, to trace the reason of this singular pre-eminence of the Tammahas; for we could learn nothing besides this account of their pedigree. The mother and one of the daughters called Tooeela-Kaipa, live at Vavaoo. Latoolibooloo, the son, and the other daughter, whose name is Moungoula-Kaipa, reside at Tongataboo. The latter is the woman who is mentioned to have dined with me on the 21st of June. This gave occasion to our discovering her superiority over the king, who would not eat in her presence, though she made no scruple to do so before him, and received from him the customary obeisance, by touching her foot." See Captain James Cook, Voyages, v. 430 sq.
[154] J. Dumont d'Urville, Voyage de l'Astrolabe, Histoire du Voyage, iv. (Paris, 1832) pp. 106-108. Singleton was an Englishman, one of the crew of the Port-au-Prince, the ship in which Mariner sailed. When Dumont d'Urville visited Tonga, Singleton had lived as a native among the natives for twenty-three years; he was married and had children, and he hoped to end his days in Tongataboo. See J. Dumont d'Urville, op. cit. iv. 23 sq.
[155] "Extrait du Journal de M. de Sainson," in J. Dumont d'Urville, Voyage de l'Astrolabe, Histoire du Voyage, iv. (Paris, 1832) pp. 361 sq.
[156] Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) pp. 12 sq.
[157] J. E. Erskine, Journal of a Cruise among the Islands of the Western Pacific (London, 1853), p. 130.
[158] Thomas West, Ten Years in South-Central Polynesia (London, 1865), pp. 268 sq.
[159] (Sir) Basil Thomson, Diversions of a Prime Minister, pp. 379 sq.; id. "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 86-88.
[160] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 87 sq.
[161] (Sir) Basil Thomson, Diversions of a Prime Minister, p. 379.
[162] Captain James Cook, Voyages, v. 424. Elsewhere (v. 364) he speaks of "a morai or fiatooka"; and shortly afterwards, referring to the same structure, he mentions it as "this morai, or what I may as well call temple" (p. 365). As to the equivalence of the words morai and marai (marae), see J. A. Moerenhout, Voyages aux Îles du Grand Océan (Paris, 1837), i. 466; and as to the significance of the word in its various dialectical forms, see E. Tregear, Maori-Polynesian Comparative Dictionary, p. 213, s.v. "malae."
[163] Captain James Cook, Voyages, i. 157 sqq.; J. R. Forster, Observations made during a Voyage round the World (London, 1788), pp. 543 sqq.; Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 207 sqq.; David Porter, Journal of a Cruise made to the Pacific Ocean (New York, 1822), ii. 38 sq.; D. Tyerman and G. Bennet, Journal of Voyages and Travels (London, 1831), i. 240-248, 265 sqq., 271, 274, 529 sq., ii. 13 sq., 38 sq.; W. Ellis, Polynesian Researches, Second Edition (London, 1832-1836), i. 340, 405; J. A. Moerenhout, Voyages aux Îles du Grand Océan, i. 466-470; G. H. von Langsdorff, Reise um die Welt (Frankfurt am Mayn, 1812), i. 115, 134; H. Melville, Typee (London, N.D.), pp. 166-169 (Everyman's Library); Matthias G——, Lettres sur les Îles Marquises (Paris, 1843), pp. 54 sq.; C. E. Meinicke, Die Inseln des Stillen Oceans (Leipzig, 1875-1876), i. 49, ii. 180, 183 sq.; G. Gerland, in Th. Waitz, Anthropologie, vi (Leipzig, 1872) pp. 376 sqq.
[164] Capt. James Cook, Voyages, i. 157 sq., "Their name for such burying-grounds, which are also places of worship, is Morai." Compare id., i. 217, 219, 220, 224, vi. 37, 41; J. Turnbull, Voyage round the World (London, 1813), p. 151, "the morais, which serve the double purpose of places of worship and receptacles for the dead." Compare J. R. Forster, Observations, p. 545, "To ornament the marais and to honour by it the gods and the decayed buried there, the inhabitants plant several sorts of trees near them."
[165] D. Tyerman and G. Bennet, op. cit. i. 271.
[166] W. Ellis, Polynesian Researches, i. 405. Elsewhere (p. 401), speaking of the Tahitian burial customs, Ellis observes that "the skull was carefully kept in the family, while the other bones, etc., were buried within the precincts of the family temple."
[167] J. A. Moerenhout, op. cit. i. 470. As to the Tahitian custom of burying the dead in the marais, see also C. E. Meinicke, Die Inseln des Stillen Oceans, ii. 183 sq., according to whom only the bodies of persons of high rank were interred in these sanctuaries.
[168] G. H. von Langsdorff, op. cit. i. 115.
[169] G. H. von Langsdorff, op. cit. i. 134.
[170] Vincendon-Dumoulin et C. Desgraz, Îles Marquises ou Nouka-hiva (Paris, 1843), p. 253.
[171] C. E. Meinicke, Die Inseln des Stillen Oceans, ii. 180.
[172] W. H. R. Rivers, "Sun-cult and Megaliths in Oceania," American Anthropologist, N.S. xvii. (1915) pp. 431 sqq.
[173] W. Mariner, Tonga Islands, i. 88.
[175] W. Mariner, Tonga Islands, i. 88 sq.
[176] Sarah S. Farmer, Tonga and the Friendly Islands, p. 127.
[177] W. Mariner, op. cit. i. 367.
[178] W. Mariner, Tonga Islands, ii. 196-202, compare p. 78. The ceremony was also witnessed, though not understood, by Captain Cook (Voyages, v. 363 sqq.) and by the first English missionaries (Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 264 sq.).
[179] See the letter of Dr. Charles Forbes, in Archaeologia, or Miscellaneous Tracts relating to Antiquity, xxxv. (London, 1853) p. 496 (with a woodcut); Proceedings of the Society of Antiquaries of London [First Series], iii. 19; id. Second Series, i. 287; letter of Philip Hervey, quoted by Kenneth R. H. Mackenzie, in Proceedings of the Society of Antiquaries of London, Second Series, ii. 75-77; Julius L. Brenchley, Jottings during the Cruise of H.M.S. "Curaçoa" among the South Sea Islands in 1865 (London, 1873), p. 132 (with a woodcut); (Sir) Basil Thomson, Diversions of a Prime Minister (Edinburgh and London, 1894), pp. 380-382 (with a woodcut on p. 393); id. "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 81-84 (with a photograph). Views of the monument, taken apparently from photographs, have also been published by Dr. F. H. H. Guillemard (Australasia, vol. ii. London, 1894, p. 501), Dr. George Brown (Melanesians and Polynesians, London, 1910, plate facing p. 410), and by Mr. S. Percy Smith (Hawaiki, Third Edition, Christchurch, N.Z., 1910, pp. 157 sq.). Dr. W. H. R. Rivers spoke as if there were several trilithons in Tongataboo (History of Melanesian Society, ii. 430 sq.; id. "Sun-cult and Megaliths in Oceania," American Anthropologist, N.S. xvii., 1915, p. 444); but in this he seems to have been mistaken. So far as I can gather, there is only one of these remarkable monuments in Tongataboo or indeed in the whole of the Pacific.
[180] For the authorities, see the preceding note. The measurements, to some extent discrepant, are given by Dr. Charles Forbes, Mr. Philip Hervey, and the passengers of s.s. Wairarapa, as reported by Sir Basil Thomson Journal of the Anthropological Institute, xxxii. 82 sq.), who had unfortunately mislaid his own notes containing the measurements. The statement that the monument was surmounted by a large bowl is made by Mr. Brenchley, in whose sketch of the structure the bowl figures. But Mr. Brenchley did not himself see the monument, and nobody else appears to have seen the bowl. I suspect that the report of the bowl may have originated in a hasty reading of Mr. Hervey's statement that "on the centre of it [the cross-stone] a small cava bowl is scooped out," though in Mr. Brenchley's account the bowl has seemingly increased in size. Similarly in his report the height of the uprights has grown to about thirty feet, which appears to be just double of their real size. Perhaps Mr. Brenchley's erroneous allegation as to the material of the monument similarly originated in a misunderstanding of Mr. Hervey's statement that "the material is the coral rock, or coral rag which are formed of stone brought from Wallis's Island."
[181] Charles Forbes, in Archaeologia, xxxv. 496 (who gives Ho ha Mo-nga Maui as the name of the stones); (Sir) Basil Thomson, Diversions of a Prime Minister, p. 382; id., "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 81 (who gives Haamonga as the native name of the stones).
[182] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 81. Maui is the great hero of Polynesia, known in nearly every group of islands, generally regarded as a demigod or deified man, but sometimes and in some places rising to the dignity of full godhead. He appears, says Mr. E. Tregear, to unite the classical attributes of Hercules and Prometheus. See E. Tregear, Maori-Polynesian Comparative Dictionary, p. 233, s.v. "Maui."
[183] "Tui-ta-tui, lit. 'King-strike-King.'"
[184] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 82.
[185] Proceedings of the Society of Antiquaries of London, Second Series, ii. 77.
[186] Julius L. Brenchley, Jottings during the Cruise of H.M.S. "Curaçoa" among the South Sea Islands in 1865 (London, 1873), p. 132.
[187] (Sir) Basil Thomson, Diversions of a Prime Minister, p. 395. In this work the author prints a list of the Tooitongas "as given by Mr. E. Tregear on the authority of the Rev. J. E. Moulton."
[188] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 83; S. Percy Smith, Hawaiki, p. 158.
[189] W. Mariner, Tonga Islands, ii. 266. As to the size of the stones, Mariner says, "The stones used for this purpose are about a foot in thickness, and are cut of the requisite dimensions, out of the stratum found on the beaches of some of the islands."
[190] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 83 sq.
[191] W. H. R. Rivers, History of Melanesian Society, ii. 431.
[193] "Tangata, in their language, is man; Arekee, king."
[194] Captain James Cook, Voyages, v. 298 sq. To this description of the monument Sir Basil Thomson has called attention; he rightly classes it with the tombs of the chiefs. See his "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 85.
[195] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 81 sq.
[196] Dr. Charles Forbes, in Archaeologia, xxxv. p. 496.
[197] I have no measurements of these intervals, but write from the impression of a recent visit to Stonehenge.
[198] (Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 82, quoting the anonymous pamphlet The Wairarapa Wilderness.
[199] Lord Avebury, Prehistoric Times, Seventh Edition (London, 1913), pp. 132 sqq.; Sir Norman Lockyer, Stonehenge and other British Stone Monuments astronomically considered (London, 1906); C. Schuchhardt, "Stonehenge," Zeitschrift für Ethnologie, xlii. (1910), pp. 963-968; id. in Zeitschrift für Ethnologie, xliii. (1911) pp. 169-171; id., in Sitzungsberichte der königl. preuss. Akademie der Wissenschaften, 1913, pp. 759 sqq. (for the sepulchral interpretation); W. Pastor, "Stonehenge," Zeitschrift für Ethnologie, xliii. (1911) pp. 163- (for the solar interpretation).
[200] Adolph Bastian observed that "sun-worship, which people used to go sniffing about to discover everywhere, is found on the contrary only in very exceptional regions or on lofty table-lands of equatorial latitude." See his book, Die Voelker des Oestlichen Asien, iv. (Jena, 1868) p. 175. Nobody, probably, has ever been better qualified than Bastian to pronounce an opinion on such a subject; for his knowledge of the varieties of human thought and religion, acquired both by reading and travel, was immense. It is only to be regretted that through haste or negligence he too often gave out the fruits of his learning in a form which rendered it difficult to sift and almost impossible to digest them. Yet from his storehouse he brought forth a treasure, of which we may say what Macaulay said of the scholarship of Parr, that it was "too often buried in the earth, too often paraded with injudicious and inelegant ostentation, but still precious, massive, and splendid."
[201] F. H. H. Guillemard, Australasia, ii. 500.
[202] W. Mariner, Tonga Islands, i. 266.
[203] Captain James Cook, Voyages, v. 421.
[204] Captain James Cook, Voyages, v. 345 sq. As to the mourning costume of mats and leaves, see also Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 240; W. Mariner, Tonga Islands, i. 380, 392, 431, ii. 214 sq.
[205] Captain James Cook, Voyages v. 420.
[206] Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) p. 13.
[207] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 242-244.
[208] Mariner defines a malai as "a piece of ground, generally before a large house, or chief's grave, where public ceremonies are principally held" (Tonga Islands, vol. ii., "Vocabulary" s.v.). It is the same word as malae or marae, noticed above, p. 116, note3 .
[209] W. Mariner, Tonga Islands, i. 379-384.
[210] W. Mariner, op. cit. i. 440-442.
[211] W. Mariner, Tonga Islands, i. 404 sq.
[212] W. Mariner, op. cit. i. 144 note *.
[214] W. Mariner, op. cit. i. 388 note *.
[215] W. Mariner, op. cit. i. 388 sq.
[216] W. Mariner, op. cit. i. 389-392.
[217] W. Mariner, op. cit. i. 392 sq.
[218] W. Mariner, op. cit. i. 393.
[219] W. Mariner, op. cit. i. 141 note *.
[220] Captain James Cook, Voyages, v. 336. The writer does not translate the expression taboo mattee; but mate is the regular Tongan word for "death" or "to die." See Mariner, Tonga Islands, Vocabulary, s.v. "Mate." Compare E. Tregear, Maori-Polynesian Comparative Dictionary, p. 228, s.v. "Mate."
[221] W. Mariner, Tonga Islands, i. 394 sq.
[222] W. Mariner, op. cit. i. 401-403.
[224] W. Mariner, Tonga Islands, i. 403-405.
[225] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 265.
[226] The Golden Bough, Part III., The Dying God, pp. 92 sqq.
[227] W. Mariner, Tonga Islands, ii. 213 sq.
[228] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 243.
[229] W. Mariner, op. cit. ii. 214 sq.
[230] W. Mariner, Tonga Islands, ii. 213.
[231] W. Mariner, Tonga Islands, ii. 215-217.
[232] W. E. Roth, Ethnological Studies among the North-west-central Queensland Aborigines (Brisbane and London, 1897), pp. 117 sq.; (Sir) Baldwin Spencer and F. J. Gillen, Northern Tribes of Central Australia (London, 1904), pp. 234, 235; id., Native Tribes of Central Australia (London, 1899), p. 281 note; id., Across Australia (London, 1912), i. 244.
[233] W. Mariner, Tonga Islands, ii. 217-219.
[234] W. Mariner, Tonga Islands, ii. 220.
[235] W. Mariner, Tonga Islands, i. 112 sq., 120-126, ii. 220.
[236] W. Mariner, op. cit. ii. 135, 209 sq., 214.
[237] Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 240.
[238] This was the reason assigned for the strangling of widows at their husband's funeral in Fiji. See John Williams, Narrative of Missionary Enterprises in the South Sea Islands, pp. 478 sq.
[239] E. Renan, Histoire du peuple d'Israël, ii. 505.
