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

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 assertions 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 whereever 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 god Mars, by sa

crificing

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

crificing 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 gods 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 asserting 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 surpassing 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 assert, 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 agrecable 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 solipited There remain, perhaps, only two other motives which we can conceive to have given origin to the custom, viz. some instinctive principle of

our

where we met him the day before. Some conversation passed 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 worship in our own country? During the ce

lebration

our nature by which we are led to it, independent of either reason or a sense of interest, as in the case of our appetites, 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 assuredly 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 institution, 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 institution 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 appetite 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, aniong 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.

lebration 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 bloody 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 circumstance, 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 circumstances, 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 assembly 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 principal characters. This was what they call a heeva raä, which is of such a nature, that nobody 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 ships, 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 ashore 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 quantity 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 pandanus nuts, each rasped, scraped, or beat up fine, and baked by itself. A quantity of juice, expressed from cocoanut kernels, was put into a large tray or wooden vessel.

The