their sorrow; and under the awning were innumerable small pieces of cloth, on which the tears and blood of the mourners had been shed; for in their paroxysms of grief it is a universal custom to wound themselves with the shark's tooth. Within a few yards two occasional houses were set up, in one of which some relations of the deceased constantly resided, and in the other the chief mourner, who is always a man, and who keeps there a very singular dress in which a ceremony is performed that will be described in its turn. Near the place where the dead are thus set up to rot, the bones are afterwards buried. What can have introduced among these people the custom of exposing their dead above ground, till the flesh is consumed by putrefaction, and then burying the bones, it is perhaps impossible to guess; but it is remarkable that Elian and Apollonius Rhodius impute a similar practice to the ancient inhabitants of Colchis, a country near Pontus in Asia, now called Mingrelia; except that among them this manner of disposing of the dead did not extend to both sexes: The women they buried; but the men they wrapped in a hide, and hung up in the air by a chain. This practice among the Colchians is referred to a religious cause. The principal objects of their worship were the Earth and the Air; and it is supposed that, in consequence of some superstitious notion, they devoted their dead to both. Whether the natives of Otaheite had any notion of If the Colchians, according to the assertion of Herodotus, Euter. 104, are to be considered as derived from the Egyptians, which some circum stances of resemblance render probable, it seems not irrational to imagine, that they had acquired from that people an abhorrence to the thought of becoming food for worms. This, Herodotus says, in Thal. 16. was the reason why they (the Egyptians) embalmed the bodies of the dead; for which the practice adopted by the Colchians, of wrapping them in hides of oxen for the purpose of preservation, was judged an adequate substitute. But though this be admitted as satisfactory with respect to the origin of the usage, it affords no explanation as to the difference observable in the treatment of the sexes after death, which must be looked for in some other circumstance, common to these two people, or peculiar to one of them. It can scarcely be imputed to the different estimation in which the sexes were held whilst living; for if any thing, at least in the opinion of Diodorus Siculus, the women were in higher authority in Egypt than the men, in so far as civil and political rights were concerned. On the other hand, it is certain from Herodotus, that men alone could officiate in the service of their gods, whether male or female, and that there were no priestesses in Egypt. No reason can be discovered for this exclusion. of the same kind, we were never able certainly to determine; but we soon discovered, that the repositories of their dead were also places of worship. Upon this occasion it may be observed, that nothing can be more absurd than the notion that the happiness or misery of a future life depends, in any degree, upon the disposition of the body when the state of probation is past; yet that nothing is more general than a solicitude about it. However cheap we may hold any funeral rites which custom has not familiarized, or superstition rendered sacred, most men gravely deliberate how to prevent their body from being broken by the mattock and devoured by the worm, when it is no longer capable of sensation; and purchase a place for it in holy ground, when they believe the lot of its future existence to be irrevocably determined. So strong is the association of pleasing or painful ideas with certain opinions and actions which affect us while we live, that we involuntarily act as if it was equally certain that they would affect us in the same manner when we are dead, though this is an opinion that nobody will maintain. Thus it happens, that the desire of preserving from reproach even the name that we leave behind us, or of procuring it honour, is one of the most powerful principles of action, among the inhabitants of the most speculative and enlightened nations. Posthumous reputation, upon every principle, must be acknowledged to have no influence upon the dead; yet the desire of obtaining and securing it, no force of reason, no habits of thinking can subdue, except in those whom habitual baseness and guilt have rendered indifferent to ho nour It is merely credible, that the Egyptians, though ascribing great excellence to the female sex in various particulars, nevertheless judged them to be destitute of that principle which constituted the essence of the gods, and therefore unfit for their society. Possibly they might in consequence imagine them to be incapable of immortality and transmigration, a belief which they so firmly maintained, as to be led to specify the various changes which the soul underwent for the space of three thousand years, when it re-assumed the human body. Now, if the Colchians credited this doctrine of the immortality and transmigration of the soul, and at the same time depreciated for any reasons whatever the dignity of women, one may easily conceive why they should think of a difference in the mode of disposing of male and female corpses. After all, however, such reasoning as this is very far from satisfactory; nevertheless, in the mind of the judicious reader, accustomed to contemplate the minute circumstances, which, though much modified, prove a connection betwixt different people, it cannot but have some weight.-E. nour and shame while they lived. This indeed seems to be among the happy imperfections of our nature, upon which the general good of society in a certain measure depends; for as some crimes are supposed to be prevented by hanging the body of the criminal in chains after he is dead, so, in consequence of the same association of ideas, much good is procured to society, and much evil prevented, by a desire of preventing disgrace or procuring honour to a name, when nothing but a name remains. Perhaps no better use can be made of reading an account of manners altogether new, by which the follies and absurdities of mankind are taken out of that particular connection in which habit has reconciled them to us, than to consider in how many instances they are essentially the same. When an honest devotee of the church of Rome reads, that there are Indians on the banks of the Ganges who believe that they shall secure the happiness of a future state by dying with a cow's tail in their hands, he laughs at their folly and superstition; and if these Indians were to be told, that there are people upon the continent of Europe, who imagine that they shall derive the same advantage from dying with the slipper of St Francis upon their foot, they would laugh in their turn. But if, when the Indian heard the account of the catholic, and the catholic that of the Indian, each was to reflect, that there was no difference between the absurdity of the slipper and of the tail, but that the veil of prejudice and custom, which covered it in their own case, was withdrawn in the other, they would turn their knowledge to a profitable purpose. Having observed that bread-fruit had for some days been brought in less quantities than usual, we enquired the reason, and were told, that there being a great shew of fruit upon the trees, they had been thinned all at once, in order to make a kind of sour paste, which the natives call Mahie, and which, in consequence of having undergone a fermentation, will keep a considerable time, and supply them with food when no ripe fruit is to be had. On the 10th, the ceremony was to be performed, in honour of the old woman whose sepulchral tabernacle has just been described, by the chief mourner; and Mr Banks had so great a curiosity to see all the mysteries of the solemnity, that he determined to take a part in it, being told, that he could be present upon no other condition. In the even ing, therefore, he repaired to the place where the body lay, and was received by the daughter of the deceased, and several other persons, among whom was a boy about fourteen years old, who were to assist in the ceremony. Tubourai Tamaide was to be the principal mourner; and his dress was extremely fantastical, though not unbecoming. Mr Banks was stripped of his European clothes, and a small piece of cloth being tied round his middle, his body was smeared with charcoal and water, as low as the shoulders, till it was as black as that of a negro: The same operation was performed upon several others, among whom were some women, who were reduced to a state as near to nakedness as himself; the boy was blacked all over, and then the procession set forward. Tubourai Tamaide uttered something, which was supposed to be a prayer, near the body; and did the same when he came up to his own house: When this was done, the procession was continued towards the fort, permission having been obtained to approach it upon this occasion. It is the custom of the Indians to fly from these processions with the utmost precipitation, so that as soon as those who were about the fort, saw it at a distance, they hid themselves in the woods. It proceeded from the fort along the shore, and put to flight another body of Indians, consisting of more than an hundred, every one hiding himself under the first shelter that he could find: It then crossed the river, and entered the woods, passing several houses, all which were deserted, and not a single Indian could be seen during the rest of the procession, which continued more than half an hour. The office that Mr Banks performed was called that of the Nineveh, of which there were two besides himself; and the natives having all disappeared, they came to the chief mourner, and said imitata, there are no people, after which the company was dismissed to wash themselves in the river, and put on their customary apparel. On the 12th, complaint being made to me, by some of the natives, that two of the seamen had taken from them several bows and arrows, and some strings of plaited hair, I examined the matter, and finding the charge well supported, I punished each of the criminals with two dozen lashes. Their bows and arrows have not been mentioned before,. nor were they often brought down to the fort: This day, however, however, Tubourai Tamaide brought down his, in conse quence of a challenge which he had received from Mr Gore. The chief supposed it was to try who could send the arrow farthest; Mr Gore, who best could hit a mark; and as Mr Gore did not value himself upon shooting to a great distance, nor the chief upon hitting a mark, there was no trial of skill between them. Tubourai Tamaide, however, to shew us what he could do, drew his bow, and sent an arrow, none of which are feathered, two hundred and seventy-four yards, which is something more than a seventh, and something less than a sixth part of a mile. Their manner of shooting is somewhat singular; they kneel down, and the moment the arrow is discharged, drop the bow. Mr Banks, in his morning walk this day, met a number of the natives, whom, upon enquiry, he found to be travelling musicians; and having learnt where they were to be at night, we all repaired to the place. The band consisted of two flutes and three drums, and we found a great number of people assembled upon the occasion. The drummers accompanied the music with their voices, and, to our great surprise, we discovered that we were generally the subject of the song. We did not expect to have found among the uncivilized inhabitants of this sequestered spot, a character, which has been the subject of such praise and veneration where genius and knowledge have been most conspicuous; yet these were the bards or minstrels of Otaheite. Their song was unpremeditated, and accompanied with music; they were continually going about from place to place, and they were rewarded by the master of the house, and the audience, with such things as one wanted and the other could spare. On the 14th, we were brought into new difficulties and inconvenience by another robbery at the fort. In the middle of the night, one of the natives contrived to steal an iron coal-rake, that was made use of for the oven. It happened to be set up against the inside of the wall, so that the top of the handle was visible from without; and we were informed that the thief, who had been seen lurking there in the evening, came secretly about three o'clock in the morning, and, watching his opportunity when the centinel's back was turned, very dexterously laid hold of it with a long crooked stick, and drew it over the wall. I thought |