A General History and Collection of Voyages and Travels Volume Xvi Part 2

Four double canoes lay upon the beach, before the place of sacrifice, all the morning. On the fore part of each of these was fixed a small platform, covered with palm-leaves, tied in mysterious knots; and this also is called a _morai_. Some cocoa-nuts, plantains, pieces of bread-fruit, fish, and other things, lay upon each of these naval _morais_. We were told that they belonged to the _Eatooa_, and that they were to attend the fleet designed to go against Eimeo.

The unhappy victim, offered to the object of their wors.h.i.+p upon this occasion, seemed to be a middle-aged man; and, as we were told, was a _toutou_, that is, one of the lowest cla.s.s of the people. But, after all my enquiries, I could not learn that he had been pitched upon on account of any particular crime committed by him meriting death. It is certain, however, that they generally make choice of such guilty persons for their sacrifices, or else of common, low fellows who stroll about, from place to place, and from island to island, without having any fixed abode, or any visible way of getting an honest livelihood; of which description of men, enough are to be met with at these islands. Having had an opportunity of examining the appearance of the body of the poor sufferer now offered up, I could observe, that it was b.l.o.o.d.y about the head and face, and a good deal bruised upon the right temple, which marked the manner of his being killed. And we were told, that he had been privately knocked on the head with a stone.

Those who are devoted to suffer, in order to perform this b.l.o.o.d.y act of wors.h.i.+p, are never apprised of their fate, till the blow is given that puts an end to their existence. Whenever any one of the great chiefs thinks a human sacrifice necessary, on any particular emergency, he pitches upon the victim. Some of his trusty servants are then sent, who fall upon him suddenly, and put him to death with a club, or by stoning him. The king is next acquainted with it, whose presence, at the solemn rites that follow, is, as I was told, absolutely necessary; and indeed on the present occasion, we could observe, that Otoo bore a princ.i.p.al part. The solemnity itself is called _Poore Eree_, or chief's prayer; and the victim, who is offered up, _Taata-taboo_, or consecrated man. This is the only instance where we have heard the word _taboo_ used at this island, where it seems to have the same mysterious signification as at Tonga, though it is there applied to all cases where things are not to be touched. But at Otaheite, the word _raa_ serves the same purpose, and is full as extensive in its meaning.

The _morai_, (which undoubtedly is a place of wors.h.i.+p, sacrifice, and burial, at the same time,) where the sacrifice was now offered, is that where the supreme chief of the whole island is always buried, and is appropriated to his family, and some of the princ.i.p.al people. It differs little from the common ones, except in extent. Its princ.i.p.al part is a large oblong pile of stones, lying loosely upon each; other, about twelve or fourteen feet high; contracted toward the top, with a square area on each side, loosely paved with pebble stones, under which the bones of the chiefs are buried. At a little distance from the end nearest the sea is the place where the sacrifices are offered, which, for a considerable extent, is also loosely paved. There is here a very large scaffold, or _whatta_, on which the offerings of fruits and other vegetables are laid. But the animals are deposited on a smaller one, already mentioned, and the human sacrifices are buried under different parts of the pavement. There are several other reliques which ignorant superst.i.tion had scattered about this place; such as small stones, raised in different parts of the pavement, some with bits of cloth tied round them, others covered with it; and upon the side of the large pile, which fronts the area, are placed a great many pieces of carved wood, which are supposed to be sometimes the residence of their divinities, and consequently held sacred. But one place more particular than the rest, is a heap of stones at one end of the large _whatta_, before which the sacrifice was offered, with a kind of platform at one side. On this are laid the sculls of all the human sacrifices, which are taken up after they have been several months under ground. Just above them are placed a great number of the pieces of wood; and it was also here, where the _maro_, and the other bundle supposed to contain the G.o.d Ooro (and which I call the ark), were laid during the ceremony, a circ.u.mstance which denotes its agreement with the altar of other nations.

It is much to be regretted, that a practice so horrid in its own nature, and so destructive of that inviolable right of self-preservation which every one is born with, should be found still existing; and (such is the power of superst.i.tion to counteract the first principles of humanity!) existing amongst a people, in many other respects, emerged from the brutal manners of savage life. What is still worse, it is probable that these b.l.o.o.d.y rites of wors.h.i.+p are prevalent throughout all the wide-extended islands of the Pacific Ocean. The similarity of customs and language, which our late voyages have enabled us to trace, between the most distant of these islands, makes it not unlikely that some of the more important articles of their religious inst.i.tutions should agree. And indeed we had the most authentic information, that human sacrifices continue to be offered at the Friendly Islands. When I described the _Natche_ at Tongataboo, I mentioned that on the approaching sequel of that festival, we had been told that ten men were to be sacrificed. This may give us an idea of the extent of this religious ma.s.sacre in that island. And though we should suppose that never more than one person is sacrificed on any single occasion at Otaheite, it is more than probable that these occasions happen so frequently, as to make a shocking waste of the human race, for I counted no less than forty-nine sculls of former victims, lying before the _morai_, where we saw one more added to the number. And as none of those sculls had as yet suffered any considerable change from the weather, it may hence be inferred, that no great length of time had elapsed, since, at least, this considerable number of unhappy wretches had been offered upon this altar of blood.

The custom, though no consideration can make it cease to be abominable, might be thought less detrimental in some respects, if it served to impress any awe for the divinity or reverence for religion upon the minds of the mult.i.tude. But this is so far from being the case, that though a great number of people had a.s.sembled at the _morai_ on this occasion, they did not seem to shew any proper reverence for what was doing or saying during the celebration of the rites. And Omai happening to arrive, after they had begun, many of the spectators flocked round him, and were engaged the remainder of the time in making him relate some of his adventures, which they listened to with great attention, regardless of the solemn offices performing by their priests. Indeed, the priests themselves, except the one who chiefly repeated the prayers, either from their being familiarized to such objects, or from want of confidence in the efficacy of their inst.i.tutions, observed very little of that solemnity which is necessary to give to religious performances their due weight. Their dress was only an ordinary one, they conversed together without scruple, and the only attempt made by them to preserve any appearance of decency, was by exerting their authority to prevent the people from coming upon the very spot where the ceremonies were performed, and to suffer us as strangers to advance a little forward. They were, however, very candid in their answers to any questions that were put to them concerning the inst.i.tution. And particularly on being asked what the intention of it was, they said that it was an old custom, and was agreeable to their G.o.d, who delighted in, or in other words, came and fed upon the sacrifices; in consequence of which, he complied with their pet.i.tions. Upon its being objected that he could not feed on these, as he was neither seen to do it, nor were the bodies of the animals quickly consumed, and that as to the human victim, they prevented his feeding on him by burying him. But to all this they answered, that he came in the night, but invisibly, and fed only on the soul, or immaterial part, which, according to their doctrine, remains about the place of sacrifice, until the body of the victim be entirely wasted by putrefaction.

It were much to be wished, that this deluded people may learn to entertain the same horror of murdering their fellow-creatures, in order to furnish such an invisible banquet to their G.o.d, as they now have of feeding corporeally on human flesh themselves. And yet we have great reason to believe, that there was a time when they were cannibals. We were told (and indeed partly saw it) that it is a necessary ceremony when a poor wretch is sacrificed, for the priest to take out the left eye. This he presents to the king, holding it to his mouth, which he desires him to open; but instead of putting it in, immediately withdraws it. This they call "eating the man," or "food for the chief;" and perhaps we may observe here some traces of former times, when the dead body was really feasted upon.

But not to insist upon this, it is certain, that human sacrifices are not the only barbarous custom we find still prevailing amongst this benevolent humane people. For besides cutting out the jaw-bones of their enemies slain in battle, which they carry about as trophies, they, in some measure, offer their bodies as a sacrifice to the _Eatooa_. Soon after a battle, in which they have been victors, they collect all the dead that have fallen into their hands and bring them to the _morai_, where, with a great deal of ceremony, they dig a hole, and bury them all in it, as so many offerings to the G.o.ds; but their sculls are never after taken up.

Their own great chiefs that fall in battle are treated in a different manner. We were informed, that their late king Tootaha, Tubourai-tamaide, and another chief, who fell with them in the battle fought with those of Tiaraboo, were brought to this _morai_ at Attahooroo. There their bowels were cut out by the priests before the great altar, and the bodies afterward buried in three different places, which were pointed out to us, in the great pile of stones that compose the most conspicuous part of this _morai_. And their common men who also fell in this battle, were all buried in one hole at the foot of the pile. This, Omai, who was present, told me, was done the day after the battle, with much pomp and ceremony, and in the midst of a great concourse of people, as a thanksgiving-offering to the _Eatooa_, for the victory they had obtained; while the vanquished had taken refuge in the mountains. There they remained a week or ten days, till the fury of the victors was over, and a treaty set on foot, by which it was agreed, that Otoo should be declared king of the whole island, and the solemnity of investing him with the _maro_ was performed at the same _morai_ with great pomp, in the presence of all the princ.i.p.al men of the country.[7]

[Footnote 7: We must trespa.s.s a little on the reader's patience as was formerly threatened. But on so curious, and indeed so exceedingly important a subject as human sacrifices, it is allowable to claim the serious attention of every intelligent being. Who can withhold anxiety from an enquiry into the reality of the fact, as a fundamental part of religion in every nation at some period of its history--or dare to affect indifference as to the origin and meaning of so portentous and horrible a rite? It will be our study to be as brief as possible in conveying the information respecting both, which every man ought to possess, who values correct opinions respecting the moral condition of our nature. First, then, as to the universality of the practice.

This is of course to be ascertained from testimony. And perhaps on no subject in the history of mankind, is there a more decided agreement in the a.s.sertions of different witnesses. We shall run over the various nations of the earth, of whom we have any thing like satisfactory evidence. Here we avail ourselves of the labours of several authors, as Dr Jenkin, De Paauw, Mr Bryant, Mr Parkhurst, Dr Magee, and others. We commence with the Egyptians, of whom alone, we believe, any doubt as to their being implicated in the practice has been entertained. Thus Dr Forster, in his Observations on Cook's Second Voyage, excepts them from his remark that all the ancient nations sacrificed men, saying that where-ever it is affirmed in old writers that these people were addicted to it, we are to understand them as alluding to the Arabian shepherds, who at one time subdued Egypt. Such _was_ the opinion of the writer of this note, but more attentive enquiry has induced him, in this instance, to disregard the distinction. Diodorus Siculus and Plutarch, quoted by Dr Magee, mention their sacrificing red-haired men at the tomb of Osiris; and from other sources, it appears that they had a custom of sacrificing a virgin to the river Nile, by flinging her into its stream. The Phoenicians, Canaanites, Moabites, Ammonites, and other neighbouring people, were in the habit of sacrificing their children to their idols, especially Moloch, on certain, calamities, and for various reasons. See on this head some of the commentators on Scripture, as Ainsworth on Levit. 18th, and still more particularly, consult Selecta Sacra Braunii, a work formerly referred to. The Ethiopians, according to the Romance of Heliodorus, admitted to be good authority as to manners, &c. sacrificed their children to the sun and moon. The Scythians, as related in the curious description given of them by Herodotus, in Melpom. 62, particularly honoured the G.o.d Mars, by sacrificing to him every hundredth captive. This they did, he says, by cutting their throats, &c. The same author informs us of the Persians, that they had a custom of burying persons alive, generally young ones it would seem, in honour of the river Strymon, considered by them as a deity. Polym. 114. In this he is confirmed by Plutarch. Other writers, also, charge the Persians with using human sacrifices, as is shewn by Dr Magee. The same may be said of the Chinese and Indians, according to works mentioned by that gentleman. The case of the latter people has been made notorious by Dr Buchanan. With respect to the Grecian states in general, we have the most indubitable evidence of the prevalence of supplicating their G.o.ds by human sacrifices, when going against their enemies, as we see done by the Otaheitans, and on other occasions. The Roman history, in its early state especially, abounds in like examples, as every reader will be prepared to prove. The practice was shockingly prevalent amongst the Carthaginians and other inhabitants of Africa. The writer above quoted, specifies the works which mention it, and has enumerated the authorities for a.s.serting the same of a great many other ancient people, as the Getae, Leucadians, Goths, Gauls, Heruli, Britons, Germans; besides the Arabians, Cretans, Cyprians, Rhodians, Phocians, and the inhabitants of Chios, Lesbos, Tenedos, and Pella. The northern nations, without exception, are chargeable with the same enormity. Of this, satisfactory evidence has been adduced by Dr Magee from various authors, as Mr Thorkelin in his Essay on the Slave Trade, Mallet, in his work on Northern Antiquities, &c. And it is well known that the evil existed amongst the Mexicans, Peruvians, and other people of America, in a degree surpa.s.sing its magnitude in any other country. The perusal of the present narrative, and of other accounts of voyages, will evince the continuance of the practice throughout more recent people. On the whole then, we a.s.sert, that the fact of the universality of human sacrifice amongst the various nations of the world is perfectly well authenticated. Let us next say a word or two respecting its origin and meaning. Here we shall find it necessary to consider the origin and meaning of sacrifice in general, as it is self-evident that the notion of sacrifice is previous to the selection of the subjects for it, that of human beings differing only in degree of worth or excellence from those of any other kind. What then could induce mankind universally to imagine, that sacrifices of animals could be agreeable to those beings whom they judged superior to themselves, and the proper objects of religious adoration? Reason gives no sanction to the practice; on the contrary, most positively condemns it, as unnecessary, unjust, cruel, and therefore more likely to incur displeasure than to obtain favour.

Besides, it must always have been expensive, and very often dangerous, so that we must entirely discard the notion of a sense of interest having given occasion to it, unless we can prove, that some valuable consequence was to result from it. This however cannot be done without first shewing its acceptableness to the Being whose regard is thereby solicited. There remain, perhaps, only two other motives which we can conceive to have given origin to the custom, viz. some instinctive principle of our nature by which we are led to it, independent of either reason or a sense of interest, as in the case of our appet.i.tes, and a positive injunction or command to that effect by some being who has the requisite authority over our conduct. The author so often alluded to, Dr Magee, who has so profoundly considered this subject in his work on Atonement, &c. rejects the former supposition, affirming that we have no natural instinct to gratify, in spilling the blood of an innocent creature; and, as he has also set aside the other two notions, of course, he adopts the latter as sufficient for the solution of the question. The writer concurs in this opinion, but at the same time, he thinks it of the utmost importance to observe, that as the original injunction or command was a.s.suredly subsequent to the sense of moral delinquency, and was directed in the view of a relief to the conscience of man, so the continuance of the practice, according to any perversion of the primitive and consequently proper inst.i.tution, is always connected with, and in fact implies, the existence of a feeling of personal demerit and danger. In other words, he conceives there is a suitableness betwixt the operation of man's conscience and that effectual remedy for its uneasiness to which the original inst.i.tution of animal sacrifices pointed. But it does not follow from this, that man's conscience or reason, or any thing else within him, could ever have made the discovery of the remedy. A sense of his need of it, would undoubtedly set him on various efforts to relieve himself, but this, it is probable, would be as blind a principle as the appet.i.te of hunger, and as much would require aid from an external power. Among the devices to which it might have recourse, very possibly, the notion of giving up a darling object, ought to be included; so it would appear, thought a king of Moab, spoken of by Micah the prophet, chap. 6th, "Shall I give my first-born for my transgression," &c. But even admitting this, we still see the primary difficulty remaining, viz. what reason is there for imagining that the gift in any shape, and more especially when slaughtered, will be accepted? We are driven then to contemplate the revelation of the divine will as the only adequate explanation; and this, it is evident, we must consider as having been handed down by a corrupt process of tradition, among the various nations of the earth. It would be easy to urge arguments in behalf of this opinion. But already the matter has gone beyond common bounds, and the writer dare not hazard another remark. All he shall do then, is to commend this interesting topic to the reader's attention, and to request, that due allowances be made for the omission of certain qualifications which are requisite for some of the remarks now made, but which the limits of the note could not allow to be inserted.--E.]

SECTION III.

_Conference with Towha.--Heevas described.--Omai and Oedidee give Dinners.--Fireworks exhibited.--A remarkable Present of Cloth.--Manner of preserving the Body of a dead Chief.--Another human Sacrifice.--Riding on Horseback.--Otoo's Attention to supply Provisions, and prevent Thefts.--Animals given to him.--Etary, and the Deputies of a Chief, have Audiences.--A mock Fight of two War Canoes.--Naval Strength of these Islands.--Manner of conducting a War._

The close of the very singular scene exhibited at the _morai_, which I have faithfully described in the last chapter, leaving us no other business in Attahooroo, we embarked about noon, in order to return to Matavai; and, in our way, visited Towha, who had remained on the little island where we met him the day before. Some conversation pa.s.sed between Otoo and him, on the present posture of public affairs; and then the latter solicited me once more to join them in their war against Eimeo. By my positive refusal I entirely lost the good graces of this chief.

Before we parted, he asked us if the solemnity at which we had been present answered our expectations; what opinion we had of its efficacy; and whether we performed such acts of wors.h.i.+p in our own country? During the celebration of the horrid ceremony, we had preserved a profound silence; but as soon as it was closed, had made no scruple in expressing our sentiments very freely about it to Otoo, and those who attended him; of course, therefore, I did not conceal my detestation of it in this conversation with Towha. Besides the cruelty of the b.l.o.o.d.y custom, I strongly urged the unreasonableness of it; telling the chief, that such a sacrifice, far from making the _Eatooa_ propitious to their nation, as they ignorantly believed, would be the means of drawing down his vengeance; and that, from this very circ.u.mstance, I took upon me to judge, that their intended expedition against Maheine would be unsuccessful. This was venturing pretty far upon conjecture; but still, I thought, that there was little danger of being mistaken. For I found, that there were three parties in the island, with regard to this war; one extremely violent for it; another perfectly indifferent about the matter; and the third openly declaring themselves friends to Maheine and his cause. Under these circ.u.mstances, of disunion distracting their councils, it was not likely that such a plan of military operations would be settled as could insure even a probability of success. In conveying our sentiments to Towha, on the subject of the late sacrifice, Omai was made use of as our interpreter; and he entered into our arguments with so much spirit, that the chief seemed to be in great wrath; especially when he was told, that if he had put a man to death in England, as he had done here, his rank would not have protected him from being hanged for it. Upon this, he exclaimed, _maeno_! _maeno_! [vile! vile!] and would not hear another word. During this debate, many of the natives were present, chiefly the attendants and servants of Towha himself; and when Omai began to explain the punishment that would be inflicted in England, upon the greatest man, if he killed the meanest servant, they seemed to listen with great attention; and were probably of a different opinion from that of their master on this subject.

After leaving Towha, we proceeded to Oparre, where Otoo pressed us to spend the night. We landed in the evening; and, on our road to his house, had an opportunity of observing in what manner these people amuse themselves in their private _heevas_. About an hundred of them were found sitting in a house; and in the midst of them were two women, with an old man behind each of them beating very gently upon a drum; and the women at intervals singing in a softer manner than I ever heard at their other diversions. The a.s.sembly listened with great attention; and were seemingly almost absorbed in the pleasure the music gave them; for few took any notice of us, and the performers never once stopped. It was almost dark before we reached Otoo's house, where we were entertained with one of their public _heevas_, or plays, in which his three sisters appeared as the princ.i.p.al characters. This was what they call a _heeva raa_, which is of such a nature, that n.o.body is to enter the house or area where it is exhibited. When the royal sisters are the performers, this is always the case. Their dress, on this occasion, was truly picturesque and elegant; and they acquitted themselves, in their parts, in a very distinguished manner; though some comic interludes, performed by four men seemed to yield greater pleasure to the audience, which was numerous. The next morning we proceeded to Matavai, leaving Otoo at Oparre; but his mother, sisters, and several other women attended me on board, and Otoo himself followed soon after.

While Otoo and I were absent from the s.h.i.+ps, they had been but sparingly supplied with fruit, and had few visitors. After our return, we again overflowed with provisions and with company.

On the 4th, a party of us dined ash.o.r.e with Omai, who gave excellent fare, consisting of fish, fowls, pork, and puddings. After dinner, I attended Otoo, who had been one of the party, back to his house, where I found all his servants very busy getting a quant.i.ty of provisions ready for me. Amongst other articles, there was a large hog, which they killed in my presence. The entrails were divided into eleven portions, in such a manner that each of them contained a bit of every thing. These portions were distributed to the servants, and some dressed theirs in the same oven with the hog, while others carried off, undressed, what had come to their share. There was also a large pudding, the whole process in making which, I saw. It was composed of bread-fruit, ripe plantains, taro, and palm or panda.n.u.s nuts, each rasped, sc.r.a.ped, or beat up fine, and baked by itself. A quant.i.ty of juice, expressed from cocoa-nut kernels, was put into a large tray or wooden vessel. The other articles, hot from the oven, were deposited in this vessel; and a few hot stones were also put in to make the contents simmer. Three or four men made use of sticks to stir the several ingredients, till they were incorporated one with another, and the juice of the cocoa-nut was turned to oil; so that the whole ma.s.s, at last, became of the consistency of a hasty-pudding. Some of these puddings are excellent; and few that we make in England equal them. I seldom or never dined without one when I could get it, which was not always the case. Otoo's hog being baked, and the pudding, which I have described, being made, they, together with two living hogs, and a quant.i.ty of bread-fruit and cocoa-nuts, were put into a canoe, and sent on board my s.h.i.+p, followed by myself, and all the royal family.

The following evening, a young ram, of the Cape breed, that had been lambed, and with great care brought up on board the s.h.i.+p, was killed by a dog. Incidents are of more or less consequence, as connected with situation. In our present situation, desirous as I was to propagate this useful race amongst these islands, the loss of the ram was a serious misfortune; as it was the only one I had of that breed; and I had only one of the English breed left.

In the evening of the 7th, we played off some fireworks before a great concourse of people. Some were highly entertained with the exhibition; but by far the greater number of spectators were terribly frightened; insomuch, that it was with difficulty we could prevail upon them to keep together to see the end of the shew. A table-rocket was the last.

It flew off the table, and dispersed the whole crowd in a moment; even the most resolute among them fled with precipitation.

The next day, a party of us dined with our former s.h.i.+p-mate, Oedidee, on fish and pork. The hog weighed about thirty pounds; and it may be worth mentioning, that it was alive, dressed, and brought upon the table within the hour. We had but just dined, when Otoo came and asked me if my belly was full. On my answering in the affirmative, he said, "Then, come along with me." I accordingly went with him to his father's, where I found some people employed in dressing two girls with a prodigious quant.i.ty of fine cloth, after a very singular fas.h.i.+on: The one end of each piece of cloth, of which there were a good many, was held up over the heads of the girls, while the remainder was wrapped round their bodies, under the arm-pits; then the upper ends were let fall, and hung down in folds to the ground, over the other, so as to bear some resemblance to a circular hoop-petticoat. Afterward, round the outside of all, were wrapped several pieces of differently-coloured cloth, which considerably increased the size; so that it was not less than five or six yards in circuit, and the weight of this singular attire was as much as the poor girls could support. To each were hang two _taames_, or breast-plates, by way of enriching the whole, and giving it a picturesque appearance. Thus equipped, they were conducted on board the s.h.i.+p, together with several hogs, and a quant.i.ty of fruit, which, with the cloth, was a present to me from Otoo's father. Persons of either s.e.x, dressed in this manner, are called _atee_; but, I believe, it is never practised, except when large presents of cloth are to be made. At least, I never saw it practised upon any other occasion; nor, indeed, had I ever such a present before; but both Captain Clerke and I had cloth given to us afterward, thus wrapped round the bearers. The next day, I had a present of five hogs and some fruit from Otoo; and one hog and some fruit from each of his sisters. Nor were other provisions wanting. For two or three days, great quant.i.ties of mackerel had been caught by the natives, within the reef, in seines; some of which they brought to the s.h.i.+ps and tents and sold.

Otoo was not more attentive to supply our wants, by a succession of presents, than he was to contribute to our amus.e.m.e.nt, by a succession of diversions. A party of us having gone down to Oparre on the 10th, he treated us with what may be called a play. His three sisters were the actresses; and the dresses that they appeared in were new and elegant; that is, more so than we had usually met with at any of these islands. But the princ.i.p.al object I had in view, this day, in going to Oparre, was to take a view of an embalmed corpse, which some of our gentlemen had happened to meet with at that place, near the residence of Otoo. On enquiry, I found it to be the remains of Tee, a chief well known to me when I was at this island during my last voyage. It was lying in a _toopapaoo_, more elegantly constructed than their common ones, and in all respects similar to that lately seen by us at Oheitepeha, in which the remains of Waheiadooa are deposited, embalmed in the same manner. When we arrived at the place, the body was under cover, and wrapped up in cloth within the _toopapaoo_; but, at my desire, the man who had the care of it, brought it out, and laid it upon a kind of bier, in such a manner, that we had as full a view of it as we could wish; but we were not allowed to go within the pales that enclosed the _toopapaoo_. After he had thus exhibited the corpse, he hung the place with mats and cloth, so disposed as to produce a very pretty effect. We found the body not only entire in every part; but, what surprised us much more, was, that putrefaction seemed scarcely to be begun, as there was not the least disagreeable smell proceeding from it; though the climate is one of the hottest, and Tee had been dead above four months. The only remarkable alteration that had happened, was a shrinking of the muscular parts and eyes; but the hair and nails were in their original state, and still adhered firmly; and the several joints were quite pliable, or in that kind of relaxed state which happens to persons who faint suddenly. Such were Mr Anderson's remarks to me, who also told me, that on his enquiring into the method of effecting this preservation of their dead bodies, he had been informed, that, soon after their death, they are disembowlled, by drawing the intestines, and other _viscera_, out at the _a.n.u.s_; and the whole cavity is then filled or stuffed with cloth, introduced through the same part; that when any moisture appeared on the skin, it was carefully dried up, and the bodies afterward rubbed all over with a large quant.i.ty of perfumed cocoa-nut oil; which, being frequently repeated, preserved them a great many months; but that, at last, they gradually moulder away. This was the information Mr Anderson received; for my own part, I could not learn any more about their mode of operation than what Omai told me, who said, that they made use of the juice of a plant which grows amongst the mountains, of cocoa-nut oil, and of frequent was.h.i.+ng with sea-water. I was also told, that the bodies of all their great men, who die a natural death, are preserved in this manner; and that they expose them to public view for a very considerable time after. At first, they are laid out every day, when it does not rain; afterward, the intervals become greater and greater; and, at last, they are seldom to be seen.[1]

[Footnote 1: The method of embalming, above described, is very different from that practised among the Egyptians and other ancient people. For an account of the latter, the reader may turn to Beloe's Herodotus, vol. i. where observations are collected from several authors.--E.]

In the evening we returned from Oparre, where we left Otoo, and all the royal family; and I saw none of them till the 12th; when all, but the chief himself, paid me a visit. He, as they told me, was gone to Attahooroo, to a.s.sist, this day, at another human sacrifice, which the chief of Tiaraboo had sent thither to be offered up at the _morai_.

This second instance, within the course of a few days, was too melancholy a proof how numerous the victims of this b.l.o.o.d.y superst.i.tion are amongst this humane people. I would have been present at this sacrifice too, had I known of it in time; for now it was too late. From the very same cause, I missed being present at a public transaction, which had pa.s.sed at Oparre the preceding day, when Otoo, with all the solemnities observed on such occasions, restored to the friends and followers of the late king Tootaha, the lands and possessions which had been withheld from them, ever since his death.

Probably, the new sacrifice was the concluding ceremony of what may be called the reversal of attainder.

The following evening, Otoo returned from exercising this most disagreeable of all his duties as sovereign; and the next day, being now honoured with his company, Captain Clerke and I, mounted on horseback, took a ride round the plain of Matavai, to the very great surprise of a great train of people who attended on the occasion, gazing upon us with as much astonishment as if we had been centaurs.

Omai, indeed, had once or twice before this, attempted to get on horseback; but he had as often been thrown off, before he could contrive to seat himself; so that this was the first time they had seen any body ride a horse. What Captain Clerke and I began, was, after this, repeated every day, while we staid, by one or another of our people. And yet the curiosity of the natives continued still unabated. They were exceedingly delighted with these animals, after they had seen the use that was made of them; and, as far as I could judge, they conveyed to them a better idea of the greatness of other nations, than all the other novelties put together that their European visitors had carried amongst them. Both the horse and mare were in good case, and looked extremely well.

The next day, Etary, or Olla, the G.o.d of Bolabola, who had, for several days past, been in the neighbourhood of Matavai, removed to Oparre, attended by several sailing canoes. We were told that Otoo did not approve of his being so near our station, where his people could more easily invade our property. I must do Otoo the justice to say, that he took every method prudence could suggest to prevent thefts and robberies; and it was more owing to his regulations, than to our own circ.u.mspection, that so few were committed. He had taken care to erect a little house or two, on the other side of the river, behind our post; and two others, close to our tents, on the bank between the river and the sea. In all these places some of his own people constantly kept watch; and his father generally resided on Matavai point; so that we were, in a manner, surrounded by them. Thus stationed, they not only guarded us in the night from thieves, but could observe every thing that pa.s.sed in the day; and were ready to collect contributions from such girls as had private connections with our people; which was generally done every morning. So that the measures adopted by him to secure our safety, at the same time served the more essential purpose of enlarging his own profits.

Otoo informing me that his presence was necessary at Oparre, where he was to give audience to the great personage from Bolabola; and asking me to accompany him, I readily consented, in hopes of meeting with something worth our notice. Accordingly I went with him, in the morning of the 16th, attended by Mr Anderson. Nothing, however, occurred on this occasion that was either interesting or curious.

We saw Etary and his followers present some coa.r.s.e cloth and hogs to Otoo; and each article was delivered with some ceremony, and a set speech. After this, they, and some other chiefs, held a consultation about the expedition to Eimeo. Etary, at first, seemed to disapprove of it; but, at last, his objections were over-ruled. Indeed, it appeared next day, that it was too late to deliberate about this measure; and that Towha, Potatou, and another chief, had already gone upon the expedition with the fleet of Attahooroo. For a messenger arrived in the evening, with intelligence that they had reached Eimeo, and that there had been some skirmishes, without much loss or advantage on either side.

In the morning of the 18th, Mr Anderson, myself, and Omai, went again with Otoo to Oparre, and took with us the sheep which I intended to leave upon the island, consisting of an English ram and ewe, and three Cape ewes, all of which I gave to Otoo. As all the three cows had taken the bull, I thought I might venture to divide them, and carry some to Ulieta. With this view, I had them brought before us; and proposed to Etary, that if he would leave his bull with Otoo, he should have mine, and one of the three cows; adding, that I would carry them for him to Ulieta; for I was afraid to remove the Spanish bull, lest some accident should happen to him, as he was a bulky, spirited beast. To this proposal of mine, Etary, at first, made some objections; but, at last, agreed to it; partly through the persuasion of Omai. However, just as the cattle were putting into the boat, one of Etary's followers valiantly opposed any exchange whatever being made. Finding this, and suspecting that Etary had only consented to the proposed arrangement, for the present moment, to please me; and that, after I was gone, he might take away his bull, and then Otoo would not have one, I thought it best to drop the idea of an exchange, as it could not be made with the mutual consent of both parties; and finally determined to leave them all with Otoo, strictly enjoining him never to suffer them to be removed from Oparre, not even the Spanish bull, nor any of the sheep, till he should get a stock of young ones; which he might then dispose of to his friends, and send to the neighbouring islands.

This being settled, we left Etary and his party to ruminate upon their folly, and attended Otoo to another place hard by, where we found the servants of a chief, whose name I forgot to ask, waiting with a hog, a pig, and a dog, as a present from their master to the sovereign. These were delivered with the usual ceremonies, and with an harangue in form, in which the speaker, in his master's name, enquired after the health of Otoo, and of all the princ.i.p.al people about him.

This compliment was echoed back in the name of Otoo, by one of his ministers; and then the dispute with Eimeo was discussed, with many arguments for and against it. The deputies of this chief were for prosecuting the war with vigour, and advised Otoo to offer a human sacrifice. On the other hand, a chief, who was in constant attendance on Otoo's person, opposed it, seemingly with great strength of argument. This confirmed me in the opinion, that Otoo himself never entered heartily into the spirit of this war. He now received repeated messages from Towha, strongly soliciting him to hasten to his a.s.sistance. We were told, that his fleet was, in a manner, surrounded by that of Maheine; but that neither the one nor the other durst hazard an engagement.

After dining with Otoo, we returned to Matavai, leaving him at Oparre.

This day, and also the 19th, we were very sparingly supplied with fruit. Otoo hearing of this, he and his brother, who had attached himself to Captain Clerke, came from Oparre, between nine and ten o'clock in the evening, with a large supply for both s.h.i.+ps. This marked his humane attention more strongly than any thing he had hitherto done for us. The next day, all the royal family came with presents; so that our wants were not only relieved, but we had more provisions than we could consume.

Having got all our water on board, the s.h.i.+ps being caulked, the rigging overhauled, and everything put in order, I began to think of leaving the island, that I might have sufficient time to spare for visiting the others in this neighbourhood. With this view, we removed from the sh.o.r.e our observatories and instruments, and bent the sails.

Early the next morning, Otoo came on board to acquaint me, that all the war canoes of Matavai, and of three other districts adjoining, were going to Oparre to join those belonging to that part of the island; and that there would be a general review there. Soon after, the squadron of Matavai was all in motion; and, after parading awhile about the bay, a.s.sembled ash.o.r.e, near the middle of it. I now went in my boat to take a view of them.

Of those with stages, on which they fight, or what they call their war-canoes, there were about sixty, with near as many more of a smaller size. I was ready to have attended them to Oparre; but, soon after, a resolution was taken by the chiefs, that they should not move till the next day. I looked upon this to be a fortunate delay, as it afforded me a good opportunity to get some insight into their manner of fighting. With this view, I expressed my wish to Otoo, that he would order some of them to go through the necessary manoeuvres. Two were accordingly ordered out into the bay; in one of which, Otoo, Mr King, and myself, embarked; and Omai went on board the other. When we had got sufficient sea-room, we faced, and advanced upon each other, and retreated by turns, as quick as our rowers could paddle. During this, the warriors on the stages flourished their weapons, and played a hundred antic tricks, which could answer no other end, in my judgment, than to work up their pa.s.sions, and prepare them for fighting. Otoo stood by the side of our stage, and gave the necessary orders, when to advance, and when to retreat. In this, great judgment and a quick eye, combined together seemed requisite, to seize every advantage that might offer, and to avoid giving any advantage to the adversary. At last, after advancing and retreating to and from each other, at least a dozen of times, the two canoes closed, head to head, or stage to stage; and, after a short conflict, the troops on our stage were supposed to be all killed, and we were boarded by Omai and his a.s.sociates. At that very instant, Otoo, and all our paddlers leaped over-board, as if reduced to the necessity of endeavouring to save their lives by swimming.

If Omai's information is to be depended upon, their naval engagements are not always conducted in this manner. He told me, that they sometimes begin with las.h.i.+ng the two vessels together, head to head, and then fight till all the warriors are killed, on one side or the other. But this close combat, I apprehend, is never practised, but when they are determined to conquer or die. Indeed, one or the other must happen; for all agree that they never give quarter, unless it be to reserve their prisoners for a more cruel death the next day.

The power and strength of these islands lie entirely in their navies.

I never heard of a general engagement on land; and all their decisive battles are fought on the water. If the time and place of conflict are fixed upon by both parties, the preceding day and night are spent in diversions and feasting. Toward morning, they launch the canoes, put every thing in order, and, with the day, begin the battle; the fate of which generally decides the dispute. The vanquished save themselves by a precipitate flight; and such as reach the sh.o.r.e, fly with their friends to the mountains; for the victors, while their fury lasts, spare neither the aged, nor women, nor children. The next day, they a.s.semble at the _morai_, to return thanks to the _Eatooa_ for the victory, and to offer up the slain as sacrifices, and the prisoners also, if they have any. After this a treaty is set on foot; and the conquerors, for the most part, obtain their own terms; by which, particular districts of land, and sometimes whole islands, change their owners. Omai told us, that he was once taken a prisoner by the men of Bolabola, and carried to that island, where he and some others would have been put to death the next day, if they had not found means to escape in the night.

As soon as this mock-fight was over, Omai put on his suit of armour, mounted a stage in one of the canoes, and was paddled all along the sh.o.r.e of the bay; so that every one had a full view of him. His coat of mail did not draw the attention of his countrymen so much as might have been expected. Some of them, indeed, had seen a part of it before; and there were others, again, who had taken such a dislike to Omai, from his imprudent conduct at this place, that they would hardly look at any thing, however singular, that was exhibited by him.

SECTION IV.

_The Day of Sailing fixed.--Peace made with Eimeo.--Debates about it, and Otoo's Conduct blamed.--A Solemnity at the Morai on the Occasion, described by Mr King.--Observations upon it.--Instance of Otoo's Art.--Omai's War-Canoe, and Remarks upon his Behaviour.--Otoo's Present, and Message to the King of Great Britain.--Reflections on our Manner of Traffic, and on the good Treatment we met with at Otaheite.--Account of the Expedition of the Spaniards.--Their Fictions to depreciate the English.--Wishes expressed that no Settlement may be made.--Omai's Jealousy of another Traveller._

Early in the morning of the 22d, Otoo and his father came on board, to know when I proposed sailing. For, having been informed that there was a good harbour at Eimeo, I had told them that I should visit that island on my way to Huaheine; and they were desirous of taking a pa.s.sage with me, and of their fleet sailing, at the time, to reinforce Towha. As I was ready to take my departure, I left it to them to name the day; and the Wednesday following was fixed upon, when I was to take on board Otoo, his father, mother, and, in short, the whole family. These points being settled, I proposed setting out immediately for Oparre, where all the fleet, fitted out for the expedition, was to a.s.semble this day, and to be reviewed.

I had but just time to get into my boat, when news was brought, that Towha had concluded a treaty with Maheine, and had returned with his fleet to Attahooroo. This unexpected event made all further proceedings, in the military way, quite unnecessary; and the war-canoes, instead of rendezvousing at Oparre, were ordered home to their respective districts. This alteration, however, did not hinder me from following Otoo to Oparre, accompanied by Mr King and Omai.

Soon after our arrival, and while dinner was preparing, a messenger arrived from Eimeo, and related the conditions of the peace, or rather of the truce, it being only for a limited time. The terms were disadvantageous to Otaheite; and much blame was thrown upon Otoo, whose delay, in sending reinforcements, had obliged Towha to submit to a disgraceful accommodation. It was even currently reported, that Towha, resenting his not being supported, had declared, that, as soon as I should leave the island, he would join his forces to those of Tiaraboo, and attack Otoo at Matavai, or Oparre. This called upon me to declare, in the most public manner, that I was determined to espouse the interest of my friend against any such combination; and that whoever presumed to attack him, should feel the weight of my heavy displeasure, when I returned again to their island. My declaration, probably, had the desired effect; and, if Towha had any such hostile intention at first, we soon heard no more of the report.

Whappai, Otoo's father, highly disapproved of the peace, and blamed Towha very much for concluding it. This sensible old man wisely judged, that my going down with them to Eimeo must have been of singular service to their cause, though I should take no other part whatever in the quarrel. And it was upon this that he built all his arguments, and maintained, that Otoo had acted properly by waiting for me; though this had prevented his giving a.s.sistance to Towha so soon as he expected.

Our debates at Oparre, on this subject, were hardly ended, before a messenger arrived from Towha, desiring Otoo's attendance, the next day, at the _morai_ in Attahooroo, to give thanks to the G.o.ds for the peace he had concluded; at least, such was Omai's account to me of the object of this solemnity. I was asked to go; but being much out of order, was obliged to decline it. Desirous, however, of knowing what ceremonies might be observed on so memorable an occasion, I sent Mr King and Omai, and returned on board my s.h.i.+p, attended by Otoo's mother, his three sisters, and eight more women. At first, I thought that this numerous train of females came into my boat with no other view than to get a pa.s.sage to Matavai. But when we arrived at the s.h.i.+p, they told me, they intended pa.s.sing the night on board, for the express purpose of undertaking the cure of the disorder I complained of; which was a pain of the rheumatic kind, extending from the hip to the foot. I accepted the friendly offer, had a bed spread for them upon the cabin floor, and submitted myself to their directions. I was desired to lay myself down amongst them. Then, as many of them as could get round me, began to squeeze me with both hands, from head to foot, but more particularly on the parts where the pain was lodged, till they made my bones crack, and my flesh became a perfect mummy. In short, after undergoing this discipline about a quarter of an hour, I was glad to get away from them. However, the operation gave me immediate relief, which encouraged me to submit to another rubbing-down before I went to bed; and it was so effectual, that I found myself pretty easy all the night after. My female physicians repeated their prescription the next morning, before they went ash.o.r.e, and again, in the evening, when they returned on board; after which, I found the pains entirely removed; and the cure being perfected, they took their leave of me the following morning. This they call _romee_; an operation which, in my opinion, far exceeds the flesh brush, or any thing of the kind that we make use of externally. It is universally practised amongst these islanders; being sometimes performed by the men, but more generally by the women. If, at any time, one appears languid and tired, and sits down by any of them, they immediately begin to practise the _romee_ upon his legs; and I have always found it to have an exceedingly good effect.[1]

[Footnote 1: See Captain Wallis's account of the same operation performed on himself, and his first lieutenant, in this Collection, vol. xii. p. 197.]

In the morning of the 25th, Otoo, Mr King, and Omai, returned from Attahooroo; and Mr King gave me the following account of what he had seen:

"Soon after you left me, a second messenger came from Towha to Otoo, with a plantain-tree. It was sun-set when we embarked in a canoe and left Oparre. About nine o'clock we landed at Tettaha, at that extremity which joins to Attahooroo. Before we landed, the people called to us from the sh.o.r.e; probably, to tell us that Towha was there. The meeting of Otoo and this chief, I expected, would afford some incident worthy of observation. Otoo, and his attendants, went and seated themselves on the beach, close to the canoe in which Towha was. He was then asleep; but his servants having awakened him, and mentioning Otoo's name, immediately a plantain-tree and a dog were laid at Otoo's feet; and many of Towha's people came and talked with him, as I conceived, about their expedition to Eimeo. After I had, for some time, remained seated close to Otoo, Towha neither stirring from his canoe, nor holding any conversation with us, I went to him. He asked me if _Toote_ was angry with him. I answered, No: that he was his _taio_; and that he had ordered me to go to Attahooroo to tell him so. Omai now had a long conversation with this chief; but I could gather no information of any kind from him. On my returning to Otoo, he seemed desirous that I should go to eat, and then to sleep.

Accordingly, Omai and I left him. On questioning Omai, he said, the reason of Towha's not stirring from his canoe, was his being lame; but that, presently, Otoo and he would converse together in private. This seemed true; for in a little time, those we left with Otoo came to us; and, about ten minutes after, Otoo himself arrived, and we all went to sleep in his canoe.