strength, stout and muscular; his head erect and bold; his shoulders broad and well made; his limbs well set, strong, and graceful in action; his body not corpulent, but muscular; his hair of a jet black, and curly, yet agreeably so, without being woolly; his forehead remarkably high; his brow bold and intelligent, with a little austerity; his eye large and penetrating, yet joined to an expression of mildness; his nose aquiline and large, his lips well made and expressive; his teeth remarkably large, white, and regular; his lower jaw rather prominent; his cheek-bones also rather prominent, compared with those of Europeans.-All his features were well developed, and declared a strong and energetic mind, with that sort of intellectual expression, which belongs not so much to the sage as to the warlike chieftain: ambition sat high on his front, and guided all his energies: his deep and penetrating eye, and his firm and masculine deportment, while they inspired his adherents with confidence, struck awe to the minds of conspirators: his actions were, for the most part, steady and determined, and directed to some well-studied purpose: his resolve was fate, and those who obeyed him with reluctance trembled, not without reason. He appeared, almost constantly, in deep thought, and did not often smile ;—when he spoke, on matters of some importance, it was not without first holding up the balance in his mind, to weigh well what he had to say persuasion hung upon his lip, and the flow of his eloquence was such, that many of his enemies were afraid to listen to him, lest they should be led to view the subject in a light prejudicial to their interests.

"Although, in matters of consequence, he always seemed to weigh well what he had to say, in subjects of minor importance he was very quick in reply: his voice was loud, not harsh but mellow, and his pronunciation remarkably distinct. When he laughed, which was not on trifling occasions, it was so loud as to be heard at an incredible distance; and with a very strange noise preceding it, as if he were hallooing after somebody a long way off, and the same kind of noise as he always made when in a passion; and this was peculiar to him. When in his house, however, giving orders about his domestic arrangements, his voice was uncommonly mild, and very low.

"In regard to his sentiments of religion and policy, they may be pretty well gathered from sundry passages in the narrative:--with respect to his religion in particular, it is difficult to say whether he had any it is certain that he disbelieved most of the doctrines taught by the priests; for although he believed that they were really inspired, when they pretended to be so, yet he thought that fre quently a great deal of what they declared to be the sentiments of the god, was their own invention; and this particularly in regard to what did not suit his own sentiments. He never, however, declared his opinion of these things in public; though he expressed them very decidedly to Mr. Mariner, and some of his intimate friends,

He used to say, that the gods would always favour that party in war in which there were the greatest chiefs and warriors. He did not believe that the gods paid much attention in other respects to the affairs of mankind; nor did he think they could have any reason for doing so, no more than man could have any reason or interest in attending to the affairs of the gods. He believed in the doctrine of a future state, agreeably to the notions entertained by his coun trymen; that is, that chiefs and matabooles, having souls, exist hereafter in Bolotoo, according to their rank in this world; but that the common people, having no souls, or those only that die with their bodies, are without any hope of a future existence. (p. 429432, vol. i.)

He was succeeded by his son, a man whose intellect was of a very superior kind, and who, unlike his father, was void of political ambition, and sought rather the happiness of his people than the extension of his power. He was an admirer of the arts, and a philosopher among savages.

Mr. Mariner now began to be very solicitous to return to his native country in a time of peace, when he had nothing on which to employ himself but objects of amusement. Sometimes with Finow the younger, or with the Chiefs, and sometimes alone, by way of recreation, he would frequently go, for two or three days together, among the neighbouring islands on fishing excursions; as he was one evening returning homeward in his canoe, he espied a sail in the westward horizon, just as the sun had descended below it. He was then with three servants that worked on his plantation, and he insisted that they should make for the vessel. They admitted that they had seen her before, but that their fear of his wishing to go on board prevented them from pointing her out to him; as they had often heard their chiefs say that they never meant to let him go if they could help it, and these attendants were apprehensive that their brains would be knocked out if they suffered him to escape. It was not until one of the men was killed by Mariner that he could succeed in approaching the vessel, which he reached about day-light the next morning. The brig proved to be the Favourite, Captain Fiske, from Port Jackson, of about 130 tons burthen. Mr. Mariner was received, and from on board sent an invitation to the King, when Finow, with his sister and several of her female attendants, visited him, bringing presents of provisions; and so delighted was his Majesty with every thing he saw in the ship, and so desirous was he of acquiring those accomplishments which raised Europeans so much above the

Tonga people, that he was with difficulty dissuaded from accompanying Mr. Mariner to Europe.

"Finow's sister, who was a very beautiful, lively girl, proposed in joke to go to England, and see the white women: she asked if they would allow her to wear the Tonga dress; though, perhaps,' she said, that would not do in such a cold country in the winter season. I don't know what I should do at that time: but Togi tells me that you have hot-houses for plants from warm climates, so I should like to live all winter in a hot-house. Could I bathe there two or three times a day without being seen? I wonder whether I should stand a chance of getting a husband; but my skin is so brown, I suppose none of the young papalangi men would have me; and it would be a great pity to leave so many handsome young chiefs at Vavaoo, and go to England to live a single life.-If I were to go to England, I would amass a great quantity of beads, and then I should like to return to Tonga, because in England beads are so common that nobody would admire me for wearing them, and I should not have the pleasure of being envied.'-She said, laughing, that either the white men must make very kind and good-tempered husbands, or else the white women must have very little spirit, for them to live so long together without parting. She thought the custom of having only one wife a very good one, provided the husband loved her; if not, it was a very bad one, because he would tyrannize over her the more, whereas if his attention was divided between five or six, and he did not behave kindly towards them, it would be very easy to deceive him." (p. 32-34, vol. ii.)

"Before the ship's departure, Mr. Mariner was charged with several messages from the chiefs of Vavaoo to those of Hapai. Among others, Finow sent his strong recommendations to Toobo Toa to be contented with the Hapai Islands, and not to think of invading Vavaoo; to stay and look to the prosperity of his own dominions, for that was the way to preserve peace and happiness.Tell him again,' said he, that the best way to make a country powerful and strong against all enemies, is to cultivate it well, for then the people have something worth fighting for, and will defend it with invincible bravery: I have adopted this plan, and his attempts upon Vavaoo will be in vain !' (p. 34, vol. ii.)

The civil ranks of society in the Tonga Islands may be divided into How, or King, Egi, or Nobles, Matabooles, Mooas and Tooas. The King is an arbitrary monarch, and his influence over the people is derived from hereditary right, the supposed protection of the gods, his reputation as a warrior, and lastly but principally, from the number and strength of his fighting men. The Egi are those persons who are related to the divine family of Tooitonga and Veachi, or to the royal House, and in point of

rank, the former are considered to be superior to the latter, and even the King himself is allowed the priority only in power. The Matabooles are a sort of honourable attendants upon the chiefs, and are their companions and counsellors. They are more or less regarded according to the rank of the chief to whom they are attached, and they have the management of all ceremonies. The Mooas are either the brothers, or descendants of Matabooles. This order has much to do in assisting at the public ceremonies. Like the Matabooles they form part of the retinue of chiefs, and most of them are professors of some art. The Tooas, who till the ground, compose the bulk and the lowest order of the people. Some of them are employed occasionally in performing the tattow, club-carving, shaving, and according to their abilities in other duties, for the discharge of which they meet with encouragement by presents. Of the attention paid to age, sex, and infancy, we have the following particulars.

"Old persons of both sexes are highly reverenced on account of their age and experience, in so much that it constitutes a branch of their first moral and religious duty, viz. to reverence the gods, the chiefs, and aged persons; and consequently there is hardly any instance in these islands of old age being wantonly insulted.

"Women have considerable respect shewn to them on account of their sex, independent of the rank they might otherwise hold as nobles. They are considered to contribute much to the comforts and domestic happiness of the other sex, and as they are the weaker of the two, it is thought unmanly not to shew them attention and kind regard; they are therefore not subjected to hard labour or any very menial work. Those that are nobles rank like the men accord ing to the superiority of their relationship. If a woman not a noble is the wife or daughter of a mataboole, she ranks as a mataboole; if she be a noble, she is superior in rank to him, and so are the children male and female; but in domestic matters she submits entirely to his arrangements; notwithstanding this, however, she never loses the respect from her husband due to her rank, that is to say, he is obliged to perform the ceremony of mo'ë-moë (touching the feet) before he can feed himself. If the husband and wife are both nobles of equal rank, the ceremony of moë-moë is dispensed with; but where there is any difference the inferior must perform this ceremony to be freed from the taboo (the offence of taking what is prohibited). If a woman marries a man higher in rank than herself, she always derives additional respect on that account; but a man having a wife who is a greater noble than himself acquires no additional respect from this source, but he has the advantage of her larger property.

CRIT. REV. VOL. V. Feb. 1817.

S

"It is a custom in the Tonga islands for women to be what they call mothers to children or grown up young persons who are not their own, for the purpose of providing them or seeing that they are provided with all the conveniences of life; and this is often done, although their own natural mothers be living, and residing near the spot, no doubt for the sake of greater care and attention, or to be afterwards a substitute for the true parent, in the event of her premature death." (p. 97-98. vol. ii.)

The religion of the Tonga Islands is said to consist chiefly in the following notions.

That there are Hotooas, or superior beings, who can dispense good and evil to mankind. That the souls of deceased nobles and matabooles, have the same power in an inferior degree. That there are Hootoa Pow, (mischievous gods), who never dispense good but always evil; that all human evil is inflicted by the gods, either on account of the neglect of some religious duty, by the person who suffers the infliction, or by the Egi whom he serves; that all Egi have souls which exist hereafter, not on account of their moral merit, but of their rank in this world. The Matabooles also go to Bolotoo (Heaven) after death, where they are ministers to the gods. Whether the Mooas are admitted to Heaven is doubtful, but the Tooas have no souls, or such only as perish with the body. The human soul, during life, is not supposed to be an essence distinct from the corporeal frame; the primitive gods and deceased nobles, it is assumed, appear sometimes to mankind to warn or assist them, sometimes are incorporated with lizards and other animals for beneficent purposes; and omens with inspirations constitute also part of the creed.

"The Tonga people do not indeed believe in any future state of rewards and punishment, but they believe in that first of all religious tenets, that their is a power and intelligence superior to all that is human, which is able to control their actions, and which discovers all their most secret thoughts; and though they consider this power and intelligence to be inherent in a number of individuál beings, the principle of belief is precisely the same; it is perhaps equally strong, and as practically useful as if they considered it all concentrated in their chief god. They firmly believe that the gods approve of virtue, and are displeased with vice; that every man has his tutelar deity, who will protect him as long as he conducts himself as he ought to do; but, if he does not, will leave him to the approaches of misfortune, disease, and death. And here we find some ground on which to establish a virtuous line of conduct: 'but this is not sufficient: there is implanted in the human breast, a knowledge