The Belief in Immortality and the Worship of the Dead, Volume 2 (of 3)

W. Mariner, op. cit. ii. 224.

204

W. Mariner, Tonga Islands, i. 350-360.

205

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.

206

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."

207

Labillardière, Relation du Voyage à la recherche de la Pérouse (Paris, 1800), ii. 151.

208

W. Mariner, Tonga Islands, ii. 79, 268.

209

W. Mariner, Tonga Islands, ii. 208 sq.

210

W. Mariner, op. cit. i. 366.

211

W. Mariner, Tonga Islands, i. 438 sq.; compare id. ii. 214.

212

W. Mariner, op. cit. i. 367 sq.

213

Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 238-240.

214

Captain James Wilson, op. cit. p. 240.

215

Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 257.

216

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.

217

See Adonis, Attis, Osiris, Third Edition, ii. 219 sqq.

218

W. Mariner, Tonga Islands, ii. 127 sq.

219

W. Mariner, op. cit. i. 419, ii. 99, 128 sq.

220

Captain James Cook, Voyages, v. 423.

221

Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 278 sq.

222

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.

223

Charles Wilkes, Narrative of the United States Exploring Expedition, iii. 22.

224

W. Mariner, Tonga Islands, ii. 101-103.

225

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.

226

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.

227

W. Mariner, Tonga Islands, ii. 110 sq., 130, 131, 139, 140.

228

Captain James Cook, Voyages, v. 423.

229

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.

230

W. Mariner, Tongan Islands, ii. 97, 99, 103, 109 sq. See above, pp. 64 sq., 66.

231

W. Mariner, ii. 130 sq.; compare id. pp. 99, 103 sq., 109 sq.

232

W. Mariner, Tonga Islands, i. 104 sq.

233

W. Mariner, Tonga Islands, ii. 110, 130 sq.

234

W. Mariner, op. cit. i. 423 sq.

235

W. Mariner, op. cit. ii. 99, 131.

236

Sarah S. Farmer, Tonga and the Friendly Islands, pp. 126 sq.

237

See below, pp. 182 sqq., 200 sqq.

238

E. E. V. Collocot, "Notes on Tongan Religion," Journal of the Polynesian Society, xxx. (1921) pp. 154 sq., 159.

239

E. E. V. Collocot, op. cit. pp. 160, 161.

240

E. E. V. Collocot, op. cit. pp. 159 sq.

241

E. E. V. Collocot, op. cit. p. 162.

242

E. E. V. Collocot, op. cit. p. 227.

243

E. E. V. Collocot, op. cit. pp. 227 sq.

244

E. E. V. Collocot, op. cit. pp. 231 sq.

245

E. E. V. Collocot, op. cit. pp. 161, 233.

246

E. E. V. Collocot, op. cit. p. 234.

247

E. E. V. Collocot, op. cit. p. 234.

248

E. E. V. Collocot, op. cit. pp. 234 sq.

249

E. E. V. Collocot, op. cit. p. 232.

250

E. E. V. Collocot, op. cit. pp. 238 sq.

251

E. E. V. Collocot, op. cit. p. 229.

252

E. E. V. Collocot, op. cit. pp. 230, 231, 233.

253

E. E. V. Collocot, op. cit. pp. 230, 233.

254

E. E. V. Collocot, op. cit. p. 232.

255

E. E. V. Collocot, op. cit. p. 239.

256

E. E. V. Collocot, op. cit. p. 160.

257

See below, pp. 154 sq.

258

E. E. V. Collocot, op. cit. p. 239.

259

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.

260

W. Mariner, Tonga Islands, ii. 110

261

Herbert Spencer, Principles of Sociology, vol. i (London, 1904) pp. 249 sqq.

262

Captain James Cook, Voyages, iii. 182-184.

263

Captain James Cook, op. cit. iii. 206.

264

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.

265

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."

266

Captain Cook, Voyages, v. 424.

267

Captain James Cook, Voyages, v. 342 sq.

268

Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 240 sq.

269

Captain James Wilson, op. cit. p. 244.

270

W. Mariner, Tonga Islands, i. 387 sq.

271

W. Mariner, Tonga Islands, ii. 213 sq.

272

(Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) p. 86.

273

Captain James Wilson, Missionary Voyage to the Southern Pacific Ocean, pp. 283 sq.

274

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.

275

The Tahitian chestnut (Inocarpus edulis); see above, p. 74, note2.

276

(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.

277

(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.

278

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.

279

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 *).

280

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.

281

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.

282

"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.

283

Jérôme Grange, in Annales de la Propagation de la Foi, xvii. (1845) pp. 12 sq.

284

J. E. Erskine, Journal of a Cruise among the Islands of the Western Pacific (London, 1853), p. 130.

285

Thomas West, Ten Years in South-Central Polynesia (London, 1865), pp. 268 sq.

286

(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.

287

(Sir) Basil Thomson, "Notes upon the Antiquities of Tonga," Journal of the Anthropological Institute, xxxii. (1902) pp. 87 sq.

288

(Sir) Basil Thomson, Diversions of a Prime Minister, p. 379.

289

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."

290

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.

291

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."

292

D. Tyerman and G. Bennet, op. cit. i. 271.

293

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."

294

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.

295

G. H. von Langsdorff, op. cit. i. 115.

296

G. H. von Langsdorff, op. cit. i. 134.

297

Vincendon-Dumoulin et C. Desgraz, Îles Marquises ou Nouka-hiva (Paris, 1843), p. 253.

298

C. E. Meinicke, Die Inseln des Stillen Oceans, ii. 180.

299

W. H. R. Rivers, "Sun-cult and Megaliths in Oceania," American Anthropologist, N.S. xvii. (1915) pp. 431 sqq.

300

W. Mariner, Tonga Islands, i. 88.

301

Above, pp. 74 sqq.

302

W. Mariner, Tonga Islands, i. 88 sq.

303

Sarah S. Farmer, Tonga and the Friendly Islands, p. 127.

304

W. Mariner, op. cit. i. 367.

305

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.).

306

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.

307

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."