An Account of the Natives of the Tonga Islands/Chapter XIV

by William Mariner

CHAPTER XIV.

 

The large fortress of Felletoa rebuilt—The late king appears to Foonagi (a female chief) in a dream—The charm of Tattao—Tonga-mana arrives from the Hapai islands respecting the Inachi—Certain political views arising from this circumstance—Permission granted to Toobó Tóa to come to Vavaoo to perform the usual ceremonies at Finow's grave—His conduct on this occasion—His astonishment at the warlike appearance of the new garrison-Arrival of Lolohea cow Kefoo from Hapai-Great storm of thunder and lightning; its effects on the minds of the people—Dreams of a number of women, predicting the death of Tooitonga—Illness of Tooitonga—The fingers of several children cut off as sacrifices to the gods—Several children strangled—Tooitonga's death-His burial—The king prepares himself to perform the usual ceremonies at his father's grave—Accident of Mr. Mariner's sneezing: his quarrel with the king on this account: his after conduct: their reconciliation.

 

Soon after the burial of the late king, Finow Fiji proposed to his nephew (the present king) to rebuild the large garrison at Felletoa, which might serve as a strong and impenetrable fortification, in case of attack from a foreign enemy: besides which, he justly observed, that the garrison being rebuilt, it might serve as a place of residence for all the chiefs and great warriors; a measure in itself highly political, as it would prevent the seditious from forming cabals and parties, which they might more easily do whilst living at a distance up the country, than they could under the eyes of the king. But it was not proposed that they should reside constantly at the garrison, and, by that means, neglect their plantations in the country, but that each should have a house built with the usual conveniences for his wife and family, within the fencing, to reside in at night, visiting his plantations during the day; or to retire to wholly, in case of invasion, civil commotion, and whenever the king should order him to do so. This proposal of Finow Fiji being assented to by the king, the former requested permission to have the sole management of laying out the plan, and to see it carried into effect, which the latter readily agreed to.

During the time the garrison was being rebuilt, a circumstance happened which seemed to indicate that a conspiracy was on the eve of being formed, if not actually begun, and, as the circumstance alluded to is connected with a certain superstitious ceremony worthy of detail, we shall be particular in the description of it, and give the account of it exactly as it happened.

Foonagi, the wife of Finow Fiji, and formerly the wife of Tymomangnoongoo (a great warrior, who was a party concerned in taking the Port au Prince), was a woman of uncommon penetration and discernment, and, on that account, as well as from the circumstance of her being the daughter of a chief who was a friend of the late Finow's father, was highly regarded by the late king, and who attached himself to her so much, that it is supposed she lived with him as his mistress during the time that she was actually the wife of her first husband. She was a woman extremely religious, and universally respected, on account of her accurate knowledge with regard to all religious ceremonies, on which subject she was frequently consulted by the chiefs; and, upon political matters, Finow himself often consulted her, for in this, also, she stood eminent in the esteem of every one. To Finow she seemed as much attached as he to her; and, after his death, mourned his loss with a sorrow beyond the reach of comfort. She, above all others, was most attentive in decorating with flowers planted by her own hand, and, with the utmost solicitude, keeping in order the fytoca where lay the body of her deceased friend. For the space of six months this faithful mourner scarcely ever slept but on his grave, watering it with her tears, and disturbing the silence of the night with her sighs. One day she went, with the deepest affliction, to the house of Mo-oonga Toobó, the widow of the deceased chief, to communicate what had happened to her at the fytoca during several nights, and which caused her the greatest anxiety. She related that she had dreamed that the late How appeared to her, and, with a countenance full of disappointment, asked, why there yet remained at Vavaoo so many evil-designing persons; for, he declared, that, since he had been at Bolotoo, his spirit had been disturbed by the evil machinations of wicked men conspiring against his son; but he declared that "the youth" should not be molested, nor his power shaken by the spirit of rebellion; that therefore he came to her with a warning voice, to prevent such disastrous counsequences. The apparition next desired her to place in order the pebble-stones upon his grave^[1], and pay every attention to the fytoca; he then disappeared. This troublesome dream she had had three or four nights successively. Mo-oonga Toobó, upon hearing this account, thought it expedient to search the fytoca, to see if the charm of tattao^[2] had not been practised in regard to the present Finow. They accordingly went together to the grave, and, after accurate examination, they discovered several bits of gnatoo, and a wreath of flowers curiously formed in a peculiar manner, invented by one of the wives of the king, and which they recollected to have seen him wear round his neck a few days before.

This circumstance being communicated to Finow, and coming to the ears of his chiefs, and of the matabooles of the late How, produced considerable consternation among many of them. Finow, however, with that cool presence of mind which marked his character, issued orders to his chiefs to keep a vigilant look out, and, without discovering the least alarm, did everything in the way of preparation against the worst that might happen. He kept Mr. Mariner constantly near him, that he might not be accidentally separated from him in case of any public disturbance. On all occasions he endeavoured to make the conspirators (if any such there were) believe that he was perfectly off his guard, and in conscious security, and, the better to convince them of this, he feigned to imagine that the bits of buried gnatoo, &c. must have been hidden there by some dogs in their play: by expressing himself in this way, he was in hopes of emboldening the conspirators to proceed with less caution in their plan, under the idea that he was off his guard. All this precaution, however, and studied policy, were unnecessary, as no signs of conspiracy became evident, and, perhaps, no conspiracy existed. In the mean time, the building and fortifying the garrison with extra ditches went on with dispatch, and, in a short time, was completed to the perfect satisfaction of Finow.

Shortly after the fortress was finished, a canoe arrived from the Hapai islands with Tonga-mana, a chief of the line of Tooitonga, who came from Toobó Toa, with a request to know how the inachi^[3] was to be sent to Tooitonga, seeing that Finow had declared that no communication whatever was to be kept up with Hapai. As all on board were habited in mats, with leaves of the ifi tree round their necks, as a token of submission, and that they came upon a religious duty, they were permitted to land. After having presented cava to several consecrated houses, they came before Finow, and presented some to him, and then opened to him the subject of their mission, stating that they came with a request from Toobó Toa, that he would grant him permission to present himself at Vavaoo, to pay his last respects to the memory of the late king, by performing the usual ceremonies at his grave; hoping that, although Finow seemed determined to cut off all communication with the Hapai islands, that still he would not carry his decree to such an extent as to form an insuperable bar to the performance of a religious duty, for that he (Toobó Toa) wished to take his last farewell of a great chief, who, while living, he so highly esteemed, and whose memory he had now so much reason to respect. After Finow had heard the subject of the embassy, he said, in reply, that he should consult his chiefs and matabooles as to what measures he ought to take, and would return a definitive answer as soon as possible. Tonga-mana and his party then rose up and went down to the beach, where their canoe was, and passed the night in the canoe-house.

Immediately after they had departed, Finow held a council with his chiefs and matabooles, the result of which was, that Toobó Toa should be allowed to send the inachi, provided Tonga-mana's canoe only was sent, and that this particular canoe should be allowed to come on any after occasion, upon condition that there were no more men on board than should be sufficient to constitute a crew; or, if he encroached upon this law, the canoe was never to be allowed to come again: but the question regarding Toobó Toa's coming was reserved for a future opportunity. This resolution was made, partly from religious motives, and partly to shew the Hapai people that they entertained no fears of them, but chiefly, perhaps, to demonstrate to Toobó Toa, how well provided and well armed they were against all attacks from a foreign enemy.

The following morning, at cava, this resolution respecting the celebration of the inachi, on the part of the Hapai people, was communicated to Tonga-mana, upon which he departed immediately, on his return to the Hapai islands. As soon as Toobó Toa heard the permission granted by Finow, he ordered the tributes from the different islands (intended for the inachi) to be collected together, and put on board Tonga-mana's canoe. At the same time, the inhabitants of Tofooa, an island belonging to Tooitonga, eager to send their tribute for the inachi, also dispatched a canoe to accompany that of Toobó Toa; and although this was contrary to Finow's strict injunction (that only Tonga-mana's canoe should come on this expedition), still they flattered themselves that, at it was a canoe from Tooitonga's own island, it would be overlooked. But in this they were mistaken, for no sooner did the people of Vavaoo (so jealous were they of any apparent encroachment on their liberties) perceive that two canoes, instead of one, were coming to their shores, than they raised a great clamour, contending that the Hapai people had a mind to be treacherous; that, under the mask of religion, they were coming as spies; and, making these complaints to Finow, they called loudly for orders against such a proceeding, and insisted that one of the canoes should be sent back before the other should be allowed to land.

Finow, seeing the conduct of the Hapai people, and hearing the complaints of his own, immediately gave orders that Tooitonga's canoe should be instantly sent away, else neither of them should be allowed to land. Perceiving, however, afterwards, that Tooitonga's canoe was laden with part of the tribute, and as it would have been sacrilegious to have sent back any portion of what was intended for the inachi, he ordered it to be landed, and the canoe, with all its men, who, by the by, were choice warriors, to be sent back immediately, without being allowed to set foot on shore. On this occasion, Finow, reflecting how easy it would be for any of the Vavaoo people who chose to leave the island on this occasion, and that Tooitonga's canoe would readily receive them, because the law which he had previously made extended not to this canoe, but only (according to the manner in which it was expressed), to that of Tonga-mana; reflecting on this, and seeing no way to prevent the evil, he openly proclaimed to the people, that if any wished to go and reside at Hapai, they had the opportunity of going in Tooitonga's canoe, but that they would not be permitted to return to Vavaoo. No one, however, thought proper to leave the island.

After the ceremony of inachi, the canoe of Tonga-mana was sent away with permission to bring Toobó Toa, and any of his chiefs that thought proper to come, even although they filled more than one canoe, provided they only staid one day at Vavaoo, just to perform the ceremonies at the grave of the late How. For the king began now to consider that it would be bad policy to impose too many restrictions on the admission of the Hapai people, as it would indicate want of strength, and a certain degree of apprehension; and on the other hand, as the fortress was very strong, and able to resist almost any adverse force, he had not so much occasion to be under alarm.

In the mean time Finow dispatched several small canoes to the outer islands of Hafooloo How^[4], to watch the arrival of Toobo Toa, and to return with immediate notice of this event to Vavaoo, which they did as soon as they saw three canoes which hove in sight. The notice being given to Finow, he sent back several of his own canoes to meet those of Toobó Toa, with orders that the Hapai canoes should not be allowed to advance farther than the neighbouring islands, but that they should bring Toobó Toa and his party along with them up the creek to Felletoa, in the Vavaoo canoes. This was accordingly done, and Toobo Toa, and about sixty of his warriors, were landed near the fortress. They were all dressed in mats; their heads were shaven, and the leaves of the ifi tree were round their necks, according to the custom at burials. They were followed by several boys bearing a few spears, arrows, and clubs. They proceeded immediately to the grave of the late How, and after having sat before it a little time, with their heads bowed down, Toobo Toa arose, and taking a sharp club from one of the boys, inflicted several very severe wounds on his own head, calling out to the deceased to witness this proof of his love and fidelity, and declaring aloud that his sentiments towards his son were the same as those he formerly entertained towards him, notwithstanding that his death had occasioned this seeming breach between himself and his son; and protesting how much he wished a perfect and friendly understanding with the Vavaoo people, that he might occasionally have the opportunity of preparing the cava for young Finow; and by such and other assiduities prove his respect and loyalty towards his family: but as he supposed that the chiefs of Bolotoo had decreed otherwise, he should be contented to live at the Hapai islands, and evince his remembrance of the deceased, by sending, in Tonga-mana's canoe, the produce of his own islands as presents to his son. This speech was followed by those of several of his party, all much in the same sentiment, and then, after bruising their heads, running spears and arrows through their cheeks, thighs, and breasts, they left the grave to attend to the cava of Finow. In the evening Finow, Toobó Toa, and Finow Fiji, had a short conversation together, when Toobó Toa expressed his wish to be tributary to Vavaoo, notwithstanding it might still be thought politic, as long as any of Toobo Nuha's near relations were living, to keep him and his people at a distance, acknowledging that such a separation was the only way of preserving peace between the two powers. He stated, moreover, that with the view of keeping his own people from meditating either conspiracies against himself or wars against Vavaoo, (which they would be sure to do if they remained long idle), he should turn his attention to the assistance of the garrison of Hihifo at Tonga, which was upon friendly terms with him, but which he lately heard was very weak, and in great danger of being destroyed by the enemy. To the succour of his friends, therefore, he meant to proceed to Tonga with a strong army as soon as possible. To Toobo Toa's proposal of still sending a tribute, Finow objected for two reasons, first, because Vavaoo itself yielded quite enough for the maintenance of his people, and secondly, because any tribute received from Toobo Toa might be construed by the people into an act of friendship and alliance, which ill suited with the sentiments they entertained towards the man who had formerly killed their beloved chief Toobo Nuha. As to the annual tribute for the inachi, it could not be dispensed with, because it was a religious act, and was necessary to be performed to ensure the favour of the gods, and to prevent any calamities which might otherwise be inflicted on them. Toobo Toa was obliged to accede to all that Finow had so reasonably said upon the subject; his pride, however (as it was believed) was much hurt at feeling the necessity of coinciding in the wishes of so young and inexperienced a chief. Whilst Toobo Toa was speaking, the tears ran down his cheeks, influenced probably by the feelings of his heart, for he had a great respect for the late How, a real friendship for him, and felt a sincere regret for his loss. The same evening he took his leave of Finow, by performing the ceremony of moe-moe^[5]and repaired with his men to the canoes, in which the following morning he departed for Hapai.

Toobo Toa was greatly pleased with the appearance of the garrison, declaring that he had never seen any thing so warlike and formidable, not even at the Fiji islands, where he had lived several years. Finow had indeed given the strictest orders to make every thing appear in as good a state as possible, producing a tasteful display of clubs, spears, and arrows, arranged against the houses, with wreaths of flowers and certain warlike decorations. Upon the whole, when the size and strength of the place, with its situation, was taken into consideration, it was, perhaps, by far the most formidable fortification that had ever been established in any of those clusters of islands, in the midst of the southern ocean.

About a month after the departure of Toobó Toa, during which time nothing particular occurred, a fisherman from one of the neighbouring islands brought word that a small canoe had been seen coming in a direction from Hapai. In a short time the canoe itself arrived, bringing one of Finow's principal warriors, Lolo Hea Cow Keifoo, and his two brothers, young lads, who had been at the Hapai islands in consequence of the illness of their father, who had resided there, but was since dead. They brought intelligence that Toobó Toa had ordered all the canoes to be got ready as soon as possible, and put in a state for sea; and all his fighting men to hold themselves in readiness to depart at a moment's notice. In consequence of this order, Lolo Hea suspected, and indeed it was universally believed, that it was Toobó Toa's intention to make a descent upon the island of Vavaoo: hence he took the first opportunity to make his eseape with his two brothers; for had he stayed to have come with the invading army, he could not in honour have deserted it, and would thus have been obliged to fight against his own country-men^[6]. Finow, on hearing this intelligence, was not backward in making the most judicious preparations to receive his enemy, and which he did, although he had no idea but that his intention was to land his men at Tonga, with a view to assist the garrison before spoken of; but still he held himself well prepared, according to the Tonga maxim, that is never to suspect any thing without immediately making preparations for the worst.

To the rest of the preparations Mr. Mariner got ready a carronade, which had hitherto not been used, on account of its having been spiked. Having nothing wherewith to drill the touch-hole, he collected together a vast quantity of wood, and made a large fire, in the midst of which was the gun, of which, when hot, he readily cleared the touch-hole: it was then mounted upon a carriage. Thus Finow had three guns, six barrels of powder, and plenty of shot, for almost all the shot which had been fired in the former attacks upon the garrison were again found and collected. Finow also sent a canoe to the islands of Togoo, to the N. W. of Vavaoo, to collect a cargo of round black pebbles, which are found there in abundance, to serve as shot. With all this ammunition, Finow was far superior to Toobó Toa, who had only two guns, and was withal very short both of powder and shot. All these preparations, however, were never required, for, shortly after, Tonga Mana's canoe arrived, bringing intelligence that Toobo Toa had proceeded with his army to the assistance of the garrison before spoken of in the island of Tonga.

About this time there happened a very heavy storm of thunder and lightning, which is always considered ominous by the natives, and esteemed the harbinger of some great event, such as invasion, death of a great chief, arrival of an European ship, &c. This event therefore produced, as it generally does, considerable anxiety in the minds of the people; and this anxiety was much increased by the dreams of several women. One dreamed that during the time of the inachi, Tooitonga, at the head of a number of hotooas, attacked them, and broke to pieces the consecrated yams; another, that she had been at Bolotoo, and heard a decree of Higooleo, (one of the principal hotooas,) that Vavaoo should shortly experience some great calamity, because the people had neglected some particular and important ceremonies. In this state of the public mind, parties were sent to the outer islands to keep a perpetual watch, and to bring immediate intelligence of any canoe that might appear. In the course of a little time it was remarked that Tooitonga decreased considerably in size, losing flesh every day, although otherwise in good health; it was not long, however, before he began to complain of weakness and loss of appetite. His illness beginning thus to be confirmed, occasioned his relations and attendants to have recourse to the usual ceremonies on such melancholy occasions. Accordingly every day one or other of his young relations had a little finger cut off, as a propitiatory offering to the gods for the sins of the sick man^[7]. These sacrifices, however, were found of no avail;—greater, therefore, were soon had recourse to: and accordingly three or four children were strangled, at different times, in the manner which has already been related; and invocations were made to the deities at fytocas, consecrated houses, and in the persons of the priests, but still without effect, for the gods were deaf to their entreaties; and the illness of the sacred chief grew every day more alarming. As a last resource, therefore, to excite the compassion of the deities, they carried the emaciated person of Tooitonga to the place where his provisions were accustomed to be cooked^[8];—in the same manner as Finow was carried:—but notwithstanding all this, death overtook him in the course of eight days, after six weeks illness.

About a month or six weeks after the funeral ceremonies were finished, (which will be described under the head of Religious Ceremonies, in the second volume,) Finow, who had not broken his head (as they call it) at the grave of his father, because perhaps on a public occasion it would have looked in him like an ostentatious display of what might have been thought affected feeling, resolved to perform this ceremony in a more private manner, accompanied only by a few of his warriors, to whom he now signified his intention. Accordingly one morning he and his men began to prepare themselves for this affair, when unfortunately an accident happened, which to us Europeans (in the present times) would not have attracted the slightest attention; but, in the estimation of these people, was a matter pregnant with the most important and serious consequences:—for at this time Mr. Mariner, on entering the house, happened to sneeze!! Immediately every one present threw down his club, for who would proceed on so important an expedition after so dire an omen^[9]! Finow's eyes flashed with the fire of rage directing them full on Mr. Mariner, he cursed him with the most bitter curse, "strike your god!"—and, rising from the ground, he demanded why he came there?—to which he answered, "Your father would not have asked me that question; and I am surprised that you are so much unlike him, as to believe in such superstitious nonsense." This was too much for him to bear, particularly before so many of his men; and snatching up a club that lay near him, he would have instantly despatched him, if some of the men present had not pushed Mr. Mariner out of the house, while the rest held Finow. Upon this the former wished him good bye^[10]—said that if he wanted him he might send for him, adding, that he did not before know that his presence was so disagreeable. Several men then came out of the house, and hurried Mr. Mariner away, lest Finow, before his passion had time to cool, should pursue him, and effect some desperate revenge: he retired, therefore, to a house near the grave. Shortly after, Finow having consulted with his men upon the subject of Mr. Mariner's sneezing, resolved that, as he was a foreigner, and had different gods, his sneezing was not to be considered of any consequence: they then proceeded to the grave to perform the ceremony of head-breaking, when Finow and all his men, inspired with enthusiasm, cut and bruised their heads in a shocking manner; Finow in particular, not contented with the usual instruments, made use of a saw, the teeth of which he struck against his skull with such vehemence and good-will, that he staggered as he went home with loss of blood. These scenes need not be further described; we have already had enough of them.

Mr, Mariner, immediately after this, proceeded to his plantation, resolving to remain there, and see how long Finow would be contented without his company. This conduct, according to the manners and customs of Europeans, appears extremely haughty, arrogant, and presumptuous: for although Finow, in this instance, was undoubtedly much to blame in putting himself in such a violent rage, and Mr. Mariner in danger of his life, on the occasion of an accident which might so easily have happened, and might have been so difficult to avoid, yet the latter being so much the inferior, we might suppose it to be his duty first to ask pardon for the offence so unintentionally committed: but this plan would be far from producing a good effect in the Tonga islands: on the contrary, he would have been thought a mean-spirited fellow, ever willing to sink himself below the dignity of a man, to purchase the pardon and friendship of a superior. And had he acted in this way, the king would most undoubtedly have thought meanly of him, and never again have made him a confidential friend, which always implies something of an equality.

In the evening (a few hours after his arrival at his plantation) a girl came with a message from his adopted mother, assuring him that he was perfectly safe, Finow having expressed his extreme sorrow for his own conduct: she advised him, however, not to return to the king till after several invitations, nor even till he came in person to request a renewal of his friendship; for although it was dangerous in Tonga to be too haughty,—on the other hand, too much submission would be as bad (upon the principle above alluded to): besides, as she was shortly going to live at the Hapai islands along with her father, she wished beforehand to see Mr. Mariner safe against all future designs and insults from inferior chiefs, by thus counselling him to act with becoming dignity towards even the king himself, whose friendship and sentiments towards Mr. Mariner she well knew. He accordingly took her advice, and remained at the plantation ten days, notwithstanding repeated messages from Finow, and entreaties to return; and at last he so intimidated the messengers, by threatening to shoot them if they appeared again with that errand, that Finow at length resolved to fetch him himself; and accordingly one morning entered his house, and having awakened him, saluted him in the kindest and most affectionate manner, begged his pardon for his too hasty conduct, and wept abundantly. After this period they were inseparable friends.

During this reconciliation, Finow explained to Mr. Mariner the cause of his unseasonable rage agaist him for sneezing: it was not that he had any superstitious idea of it as a bad omen, but that it might have this effect upon the minds of his men, and thus put off his intended ceremony.

 

END OF VOL. I.

1. It must here be recollected, that mourners were accustomed to smooth the graves of their departed friends, and cover them with black and white pebbles.
2. The charm of tattao consists in hiding upon the grave, or in any part of the fytoca, some portion of the wearing apparel of an inferior relation of the deceased, in consequence of which that relation will sicken and die; or, it may be buried in the house consecrated to the tutelar god of the family. This charm is not supposed to have the desired effect when the grave of a deceased person is made use of, unless the deceased was of superior rank to the person on whom the charm is practised.
3. The annual tribute of the first fruits of each island, to Tooitonga.
4. The name given to Vavaoo and all its surrounding little islands.
5. A kind of salute paid to the greatest chief present, and consists in bowing the head, (whilst sitting cross-legged before him) so that the forehead touches the sole of the chief's foot, (who sits in like manner) and then touching the sole of the same foot, (which may be either the right or the left) first with the palm and then with the back of each hand. The ceremony is also performed by persons who may have accidentally touched any part of a superior chief's person, or any thing whatever belonging to him; and unless this ceremony is performed after such contact, they cannot eat without danger (as they suppose) of swelling up and dying. They are very subject to indurations of the liver, and certain forms of scrofula hereafter to be spoken of, and which, as they conceive, frequently happens from a neglect of this ceremony, after touching any thing belonging to a superior chief. They most frequently, however, perform it, without knowing themselves to have occasion for it, merely as a matter of caution. And if a man has eaten any thing without performing this ceremony when he had occasion for it, the chief applies the sole of his foot also to the man's belly, as a greater security against such swellings. Moe-moe means literally to touch or press. (See note, p. 141.)
6. Such is the opinion of the Tonga islanders, that if a man be at any foreign island which is about to wage war with his own, he holds himself obliged to side with the people among whom he is (see p. 179. note.)
7. Nothing: is more common in these islands than the sacrifice of a little finger on occasion of the illness of a superior relation: insomuch, that there is scarcely a grown-up person (unless a very great chief, who can have but few superior relations) but who has lost the little finger of both hands. Nor is there ever any dispute between two persons with a view to get exempt from this ceremony; on the contrary, Mr. Mariner has witnessed a violent contest between two children of five years of age, each claiming the favour of having the ceremony performed on him, so little do they fear the pain of the operation: the pain indeed is but very trifling, from the mode, probably, in which it is performed, which will be fully described in another place.
8. It must be recollected that this is an act of great humility, that the high and sacred chief of Tonga should resort to the place where his victuals are cooked. See the account of the death of Finow, p. 368.
9. To sneeze at the moment of setting out on an expedition argues, in their opinion, the most fatal results: even Finow who had a superior mind, could not efface from it the depth of the impression.
10. The expression answering to this in the Tonga language is bea ger nufo, (and you remain,) and is a phrase always used in taking leave of any one.