A General History and Collection of Voyages and Travels Volume Xvii Part 3

The dagger, or _pahooa_, is made of heavy black wood, resembling ebony. Its length is from one to two feet, with a string pa.s.sing through the handle, for the purpose of suspending it to the arm.

The clubs are made indifferently of several sorts of wood. They are of rude workmanship, and of a variety of shapes and sizes.

The slings have nothing singular about them; and in no respect differ from our common slings, except that the stone is lodged on a piece of matting instead of leather.

[5] The nice and highly interesting subject now adverted to, it is evident, will require a very extensive and cautious enquiry, and cannot possibly be discussed in the small compa.s.s allotted to notes. See Forster's Observations. But additional information has been obtained since the time of that author.--E.

[6] There is good reason to imagine that most of the early voyagers into the South Sea, have exaggerated the numbers of the inhabitants in the various groups of islands they met with. The present calculation, most readers will believe, is beyond the truth. Certain however it is, that almost all the recent accounts are at variance with such astonishing estimates as were formerly made. But, on the other hand, Mr.

Pinkerton's a.s.sertion, that "it is probable there are not above 300,000 souls in all Australasia and Polynesia," (Geog. 3d ed. 2d vol.

p. 172,) must appear so extraordinary when considered in opposition to them, as at once to convey the notion of a bold adventure. Yet even this admits of some degree of probability, from the account formerly given, of the immense decrease in the population of Otaheite.

Altogether the subject is imperfectly understood, and labours under peculiar difficulties; we ought to listen with some hesitation, therefore, to all a.s.sertions respecting it.--E.

[7] We have elsewhere had occasion to take notice of the fact of human sacrifices and cannibalism, forming an essential particular in the history of all the South Sea islanders. It is unnecessary to occupy a moment's attention in farther enquiry respecting it, as perhaps no question, in the circle of philosophical research, has received more complete solution by the testimony of credible witnesses. He that shall attempt to controvert their evidence, will have need of all the effrontery and invincibility to truth that ever stamped the forehead or hardened the heart of a polemist.--E.

[8] Here, then, we have two reasons for the practice of tattowing, in addition to those which we enumerated in the account of Cook's first voyage, provided only that Captain King's information can he relied on. The first of these, it may be remarked, is so extremely similar to the practice of wounding or cutting the body for the dead, which has prevailed so extensively, that we can have no difficulty in allowing the full force of the observation. But, with respect to the second, one may incline to demur, on the ground of the improbability that such a state of servitude as it implies, could exist in so apparently primitive a condition of society. This, however, is not difficult of explanation, as the reader will find in the following section, from which one may safely infer, that the government of the Sandwich islands is by no means one which requires for its exhibition, the innocence, the liberty, and equality of the golden age. Some conclusion may hence be drawn as to the probable origin and antiquity of these islanders. But it is obvious that we are far from possessing sufficient data to enable us to enter satisfactorily on the discussion of the topic.--E.

[9] Mr Playfair in his Geography, vol. vi. p. 839, a.s.serts, that the Sandwich islands were first discovered by Gaetano, a Spanish navigator, in 1542; but he does not a.s.sign his authority, or give any clue for which the position may be verified. The fact is certainly probable, as Captain King seems to admit; and supposing it so, we can easily conceive that the distance of time from the period of the discovery above stated, would be quite sufficient to account for the natives having no tradition of such a visit. Even a much shorter period would be adequate for the total loss of almost any event in the current history of a people, who had no other method of preserving it than the impression it made on the senses, and to whom there was no excitement to impress it on the memories of succeeding generations, arising from the importance of the circ.u.mstances connected with it.

The possession of iron, indeed, supposing it traced to this source, may be alleged too valuable, to have admitted such total forgetfulness of the event which occasioned it. But this difficulty readily resolves into a general remark, that even in more fortunate situations, the authors and occasions of many discoveries and inventions are soon lost sight of, in the more interesting experience of the utility that commends them. Men, in fact, are always much more anxious to avail themselves of the advantages which genius or accident has presented to their notice, than careful to testify grat.i.tude by ascertaining and perpetuating the original sources to which they have been indebted. A case, not indeed quite parallel, instantly occurs to recollection. How few persons are there in this island, who have the smallest conception, to whom it is they are indebted for the introduction of that valuable vegetable the potatoe? The incident, no doubt, is recorded in the history of our country. But is there one in a thousand to whom the article is so familiar, that knows whence it came; or is it conceivable, that, without such a record, any individual of the present generation would have doubted for a moment that it was indigenous to Britain? We might multiply such examples almost without end. But the reader may like better to amuse himself with an enquiry into the extent of common ignorance and indifference.--E.

[10] As this circ.u.mstance, of their _singing in parts_, has been much doubted by persons eminently skilled in music, and would be exceedingly curious if it were clearly ascertained, it is to be lamented that it cannot be more positively authenticated.

Captain Burney, and Captain Phillips, of the marines, who both have a tolerable knowledge of music, have given it as their opinion, that they did sing in parts; that is to say, that they sung together in different notes, which formed a pleasing harmony.

These gentlemen have fully testified, that the Friendly Islanders undoubtedly studied their performances before they were exhibited in public; that they had an idea of different notes being useful in harmony; and also, that they rehea.r.s.ed their compositions in private, and threw out the inferior voices, before they ventured to appear before those who were supposed to be judges of their skill in music.

In their regular concerts each man had a bamboo, which was of a different length and gave a different tone; these they beat against the ground, and each performer, a.s.sisted by the note given by this instrument, repeated the same note, accompanying it by words, by which means it was rendered sometimes short and sometimes long. In this manner they sing in chorus, and not only produced octaves to each other, according to their different species of voice, but fell on concords, such as were not disagreeable to the ear.

Now, to overturn this fact, by the reasoning of persons who did not hear these performances, is rather an arduous task. And yet there is great improbability, that any uncivilized people should, by accident, arrive at this degree of perfection in the art of music, which, we imagine, can only be attained by dint of study, and knowledge of the system and theory upon which musical composition is founded. Such miserable jargon as our country psalm-singers practise, which may be justly deemed the lowest cla.s.s of counterpoint, or singing in several parts, cannot be acquired, in the coa.r.s.e manner in which it is performed in the churches, without considerable time and practice. It is therefore scarcely credible, that a people, semi-barbarous, should naturally arrive at any perfection in that art, which it is much doubted, whether the Greeks and Romans, with all their refinements in music, ever attained, and which the Chinese, who have been longer civilized than any people on the globe, have not yet found out.

If Captain Burney (who, by the testimony of his father, perhaps the greatest musical theorist of this or any other age, was able to have done it) had written down, in European notes, the concords that these people sing; and if these concords had been such as European ears could tolerate, there would have been no longer doubt of the fact; but, as it is, it would, in my opinion, be a rash judgment to venture to affirm, that they did or did not understand counterpoint; and therefore I fear that this curious matter must be considered as still remaining undecided.

[11] An amus.e.m.e.nt somewhat similar to this, at Otaheite, has been elsewhere described.

SECTION VIII.

General Account of the Sandwich Islands, continued.--Government.--People divided into three Cla.s.ses,--Power of Erreetaboo.--Genealogy of the Kings of Owhyhee and Mowee.--Power of the Chiefs.--State of the inferior Cla.s.s.

--Punishment of Crimes.--Religion.--Society of Priests.--The Orono.--Their Idols.--Songs chanted by the Chiefs, before they drink Ava.--Human Sacrifices.--Custom of knocking out the fore Teeth.--Notions with regard to a future State.--Marriages.--Remarkable Instance of Jealousy.--Funeral Rites.

The people of these islands are manifestly divided into three cla.s.ses. The first are the _Erees_, or chiefs, of each district, one of which is superior to the rest, and is called at Owhyhee _Eree-taboo_, and _Eree- moee_. By the first of these words they express his absolute authority; and by the latter, that all are obliged to prostrate themselves (or put themselves to sleep, as the word signifies) in his presence. The second cla.s.s are those who appear to enjoy a right of property without authority.

The third are the _towtows_, or servants, who have neither rank nor property.

It is not possible to give any thing like a systematical account of the subordination of these cla.s.ses to each other, without departing from that strict veracity, which, in works of this nature, is more satisfactory than conjectures, however ingenious. I will, therefore, content myself with relating such facts as we were witnesses to ourselves, and such accounts as we thought could be depended upon; and shall leave the reader to form from them his own ideas of the nature of their government.

The great power and high rank of Terreeoboo, the _Eree-taboo_ of Owhyhee, was very evident, from the manner in which he was received at Karakakooa, on his first arrival. All the natives were seen prostrated at the entrance of their houses; and the canoes, for two days before, were _tabooed_, or forbidden to go out, till he took off the restraint. He was at this time just returned from Mowee, for the possession of which he was contending in favour of his son Teewarro, who had married the daughter and only child of the late king of that island, against Tabeeterree, his surviving brother.

He was attended, in this expedition, by many of his warriors; but whether their service was voluntary, or the condition on which they hold their rank and property, we could not learn.

That he collects tribute from the subordinate chiefs, we had a very striking proof in the instance of Kaoo, which has been already related in our transactions of the 2d and 3d of February.

I have before mentioned, that the two most powerful chiefs of these islands, are, Terreeoboo of Owhyhee, and Perreeorannee of Wohahoo; the rest of the smaller isles being subject to one or other of these; Mowee, and its dependencies, being at this time claimed, as we have just observed, by Terreeoboo, for Teewarro, his son and intended successor; Atooi and Oneeheow being governed by the grandsons of Perreorannee.

The following genealogy of the Owhyhee and Mowee kings, which I collected from the priests, during our residence at the _morai_, in Karakakooa Bay, contains all the information I could procure relative to the political history of these islands.

This account reaches to four chiefs, predecessors of the present; all of whom they represent to have lived to an old age. Their names and successions are as follows:

First, Poorahoo Awhykaia was king of Owhyhee, and had an only son called Neerooagooa. At this time Mowee was governed by Mokoakea, who had also an only son, named Papikaneeou.

Secondly, Neerooagooa had three sons, the eldest named Kahavee; and Papikaneeou, of the Mowee race, had an only son, named Kaowreeka.

Thirdly, Kahavee had an only son, Kayenewee a mummow; and Kaowreeka, the Mowee king, had two sons, Maiha-maiha, and Taheeterree; the latter of whom is now, by one party, acknowledged chief of Mowee.

Fourthly, Kayenewee a mummow had two sons, Terreeoboo and Kaihooa; and Maiha-maiha, king of Mowee, had no son, but left a daughter called Roaho.

Fifthly, Terreeoboo, the present king of Owhyhee, had a son, named Teewarro, by Rora-rora, the widow of Maiha-maiha, late king of Mowee; and this son has married Roaho, his half-sister, in whose right he claims Mowee and its appendages.

Taheeterree, the brother of the late king, supported by a considerable party, who were not willing that the possessions should go into another family, took up arms, and opposed the rights of his niece.

When we were first off Mowee, Terreeoboo was there with his warriors, to support the claims of his wife, his son, and daughter-in-law, and had fought a battle with the opposite party, in which Taheeterree was worsted.

We afterwards understood that matters had been compromised, and that Taheeterree is to have the possession of the three neighbouring islands during his life; that Teewarro is acknowledged the chief of Mowee, and will also succeed to the kingdom of Owhyhee on the death of Terreeoboo; and also to the sovereignty of the three Islands contiguous to Mowee, on the death of Taheeterree. Teewarro has been lately married to his half-sister, and, should he die without issue, the government of these islands descends to Maiha-maiha, whom we have often had occasion to mention, he being the son of Kaihooa, the deceased brother of Terreeoboo. Should he also die without issue, they could not tell who would succeed; for the two youngest sons of Terreeoboo, one of whom he appears to be exceedingly fond of, being born of a woman of no rank, would, from this circ.u.mstance, be debarred all right of succession. We had not an opportunity of seeing queen Rora-rora, whom Terreeoboo had left behind at Mowee; but we have already had occasion to take notice, that he was accompanied by Kanee-kabareea, the mother of the two youths, to whom he was much attached.

From this account of the genealogy of the Owhyhee and Mowee monarchs, it is pretty clear that the government is hereditary; which also makes it very probable, that the inferior t.i.tles, and property itself, descend in the same course. With regard to Perreeorannee, we could only learn that he is an _Ere-taboo_; that he was invading the possession of Taheeterree, but on what pretence we were not informed; and that his grandsons governed the islands to leeward.

The power of the _Erees_ over the inferior cla.s.ses of people appears to be very absolute. Many instances of this occurred daily during our stay amongst them, and have been already related. The people, on the other hand, pay them the most implicit obedience; and this state of servility has manifestly had a great effect in debasing both their minds and bodies. It is, however, remarkable, that the chiefs were never guilty, as far at least as came within my knowledge, of any acts of cruelty or injustice, or even of insolent behaviour toward them; though, at the same time, they exercised their power over one another in the most haughty and oppressive manner. Of this I shall give two instances. A chief of the lower order had behaved with great civility to the master of the ship, when he went to examine Karakakooa Bay, the day before the ship first arrived there; and, in return, I afterward carried him on board, and introduced him to Captain Cook, who invited him to dine with us. While we were at table, Pareea entered, whose face but too plainly manifested his indignation at seeing our guest in so honourable a situation. He immediately seized him by the hair of the head, and was proceeding to drag him out of the cabin, when the captain interfered, and, after a great deal of altercation, all the indulgence we could obtain, without coming to a quarrel with Pareea, was, that our guest should be suffered to remain, being seated upon the floor, whilst Pareea filled his place at the table. At another time, when Terreeoboo first came on board the Resolution, Maiha-maiha, who attended him, finding Pareea on deck, turned him out of the ship in the most ignominious manner; and yet Pareea we certainly knew to be a man of the first consequence.

How far the property of the lower cla.s.s is secured against the rapacity and despotism of the great chiefs, I cannot say, but it should seem that it is sufficiently protected against private theft, or mutual depredation; for not only their plantations, which are spread over the whole country, but also their houses, their hogs, and their cloth, were left unguarded, without the smallest apprehensions. I have already remarked, that they not only separate their possessions by walls in the plain country, but that, in the woods likewise, wherever the horse-plantains grow, they make use of small white flags, in the same manner, and for the same purpose of discriminating property, as they do bunches of leaves at Otaheite. All which circ.u.mstances, if they do not amount to proofs, are strong indications that the power of the chiefs, where property is concerned, is not arbitrary, but at least so far circ.u.mscribed and ascertained, as to make it worth the while for the inferior orders to cultivate the soil, and to occupy their possessions distinct from each other.

With respect to the administration of justice, all the information we could collect was very imperfect and confined. Whenever any of the lowest cla.s.s of people had a quarrel amongst themselves, the matter in dispute was referred to the decision of some chief, probably the chief of the district, or the person to whom they appertained. If an inferior chief had given cause of offence to one of a higher rank, the feelings of the latter at the moment seemed the only measure of his punishment. If he had the good fortune to escape the first transports of his superior's rage, he generally found means, through the mediation of some third person, to compound for his crime by a part or the whole of his property and effects. These were the only facts that came to our knowledge on this head.

The religion of these people resembles, in most of its princ.i.p.al features, that of the Society and Friendly Islands. Their _morais_, their _whattas_, their idols, their sacrifices, and their sacred songs, all of which they have in common with each other, are convincing proofs that their religious notions are derived from the same source. In the length and number of their ceremonies, this branch indeed far exceeds the rest; and though in all these countries there is a certain cla.s.s of men, to whose care the performance of their religious rites is committed, yet we never met with a regular society of priests, till we discovered the cloisters of Kakooa in Karakakooa Bay. The head of this order was called _Orono_; a t.i.tle which we imagined to imply something highly sacred, and which, in the person of Omeeah, was honoured almost to adoration. It is probable, that the privilege of entering into this order (at least as to the princ.i.p.al offices in it) is limited to certain families. Omeeah, the _Orono_, was the son of Kaoo, and the uncle of Kaireekeea, which last presided, during the absence of his grandfather, in all religious ceremonies at the _morai_. It was also remarked, that the child of Omeeah, an only son, about five years old, was never suffered to appear without a number of attendants, and such other marks of care and solicitude as we saw no other like instance of. This seemed to indicate that his life was an object of the greatest moment, and that he was destined to succeed to the high rank of his father.

It has been mentioned, that the t.i.tle of _Orono_, with all its honours, was given to Captain Cook; and it is also certain that they regarded us generally as a race of people superior to themselves, and used often to say that great _Eatoua_ dwelled in our country. The little image, which we have before described as the favourite idol on the _morai_ in Karakakooa Bay, they call _Koonooraekaiee_, and said it was Terreeoboo's G.o.d, and that he also resided amongst us.

There are found an infinite variety of these images both on the _morais_, and within and without their houses, to which they give different names; but it soon became obvious to us in how little estimation they were held, from their frequent expressions of contempt of them, and from their even offering them to sale for trifles. At the same time there seldom failed to be some one particular figure in favour, to which, whilst this preference lasted, all their adoration was addressed. This consisted in arraying it in red cloth, beating their drums, and singing hymns before it, laying bunches of red feathers, and different sorts of vegetables, at its feet, and exposing a pig or a dog to rot on the _whatta_, that stood near it.

In a bay to the southward of Karakakooa, a party of our gentlemen were conducted to a large house, in which they found the black figure of a man, resting on his fingers and toes, with his head inclined backward, the limbs well formed, and exactly proportioned, and the whole beautifully polished.

This figure the natives call _Maee_; and round it were placed thirteen others of rude and distorted shapes, which they said were the _Eatooas_ of several deceased chiefs, whose names they recounted. The place was full of _whattas_, on which lay the remains of their offerings. They likewise give a place in their houses to many ludicrous and some obscene idols, like the Priapus of the ancients.

It hath been remarked by former voyagers, that, both among the Society and Friendly Islanders, an adoration is paid to particular birds; and I am led to believe that the same custom prevails here; and that, probably, the raven is the object of it, from seeing two of these birds tame at the village of Kakooa, which they told me were _Eatooas_; and, refusing every thing I offered for them, cautioned me, at the same time, not to hurt or offend them.

Amongst their religious ceremonies may be reckoned the prayers and offerings made by the priests before their meals. Whilst the _ava_ is chewing, of which they always drink before they begin their repast, the person of the highest rank takes the lead in a sort of hymn, in which he is presently joined by one, two, or more of the company; the rest moving their bodies, and striking their hands gently together, in concert with the singers. When the _ava_ is ready, cups of it are handed about to those who did not join in the song, which they keep in their hands till it is ended; when, uniting in one loud response, they drink off their cup. The performers of the hymn are then served with _ava_, who drink it after a repet.i.tion of the same ceremony; and if there be present one of a very superior rank, a cup is, last of all, presented to him, which, after chanting some time alone, and being answered by the rest, and pouring a little out on the ground, he drinks off. A piece of the flesh that is dressed is next cut off, without any selection of the part of the animal, which, together with some of the vegetables, being deposited at the foot of the image of the _Eatooa_, and a hymn chanted, their meal commences. A ceremony of much the same kind is also performed by the chiefs, whenever they drink _ava_ between their meals.

Human sacrifices are more frequent here, according to the account of the natives themselves, than in any other islands we visited. These horrid rites are not only had recourse to upon the commencement of war, and preceding great battles and other signal enterprises, but the death of any considerable chief calls for a sacrifice of one or more _Towtows_, according to his rank; and we were told, that ten men were destined to suffer on the death of Terreeoboo. What may, if any thing possibly can, lessen, in some small degree, the horror of this practice is, that the unhappy victims have not the most distant intimation of their fate. Those who are fixed upon to fall, are set upon with clubs wherever they happen to be, and, after being dispatched, are brought dead to the place, where the remainder of the rites are completed. The reader will here call to his remembrance the skulls of the captives that had been sacrificed at the death of some great chief, and which were fixed on the rails round the top of the _morai_ at Kakooa. We got a farther piece of intelligence upon this subject at the village of Kowrowa; where, on our enquiring into the use of a small piece of ground, inclosed with a stone-fence, we were told that it was an _Here-eere_, or burying-ground of a chief; and there, added our informer, pointing to one of the corners, lie the _tangata_ and _waheene taboo_, or the man and woman who were sacrificed at his funeral.

To this cla.s.s of their customs may also be referred that of knocking out their fore-teeth. Scarce any of the lower people, and very few of the chiefs, were seen, who had not lost one or more of them; and we always understood that this voluntary punishment, like the cutting off the joints of the finger at the Friendly Islands, was not inflicted on themselves from the violence of grief on the death of their friends, but was designed as a propitiatory sacrifice to the _Eatooa_, to avert any danger or mischief to which they might be exposed.