is exposed one night to the dew, and the next day being dried in the sun, it is packed up in bales, to be used when required. When gnatoo is not printed or stained, it is called tapa. They make also an inferior kind of gnatoo of the bark of young bread-fruit trees, which however is coarse, and seldom worn, but is chiefly used for various purposes at funerals. The whole of these operations are performed by women.

In respect to mat and basket-making, they have mats of various kinds, made of strips of leaves or bark selected, dried, and otherwise prepared; all of which, except one or two of a coarser kind, are fabricated by women. The following are the names and qualities of them.

Gnafi gnafi, mats to wear, of a finer quality, made of the leaves of the fa or paoongo, that have been transplanted, in order to give them a finer and softer texture.

Gie, stronger mats made of the bark of the fow or olonga, worn chiefly by people in canoes to keep out the wet, as the water does not damage them; they appear as if they were made of horsehair. Labillardiere mentions that he saw a woman of rank with a sort of mat made of the white hair of a horse's tail-he supposed from some horses that Cook had left there.

Falla, mats to sleep on, made of the leaves of the paoongo. These are double, and are of various sizes, from six feet by three, to seventy or eighty feet by six.

La, mats for sails, made of the leaves of the fa; they are very strong and light.

Tacapow, mats for flooring houses, made of the young leaves of the cocoa-nut tree.

Tattow, a sort of matting, plaited in a very ornamental way, made of young cocoa-nut leaves : used to screen the sides of houses from the weather.

Cato, baskets; these are of various constructions; sometimes of a sort of matting made with the leaves of the fa, paoongo, lo acow, &c.; at other times of the fibrous root of the cocoa-nut tree interwoven with plait made of the husk of the nut, and have rather the appearance of wickerwork: the latter are sometimes variously stained and ornamented with beads or shells worked in. The larger and coarser baskets are generally made by men, to hold axes and other tools in; also the baskets used to hold victuals, made of the leaves of the cocoa-nut tree, are generally made by men.

Bawlá, mats for thatching houses; either made by men or women: frequently by the former.

Most of these mats, baskets, &c. are made by women of some rank as an amusing as well as profitable occupation, exchanging them afterwards for other things; (See p. 97 of this volume.) Making of combs, the teeth of which consists of the mid-rib of the cocoa-nut leaf, is also an employment of women of rank. Making thread is an occupation of females of the lower order: it is performed by twisting the separate parts of the thread, in the act of rolling them with the palm of the hand along the thigh, and by a return of the hand, twisting them together the contrary way. The material of the thread is the prepared bark of the olonga. Needles are generally made by carpenters out of human thigh-bones, which are procured from their enemies slain in battle: the only use they have for them is to make sails.

CHAPTER IX.

UNDER the head of Religion, we have given a cursory view of the general habits of Tooitonga, Veachí, and the Priests; we shall now set forth, in a similar manner, those of the rest of society, as they regard chiefs, matabooles, mooas, tooas, women and children.

Respecting the general habits of chiefs, matabooles, and mooas; the higher chiefs seldom if ever associate freely together, unless at the morning cava parties, and those meetings are to be considered, in a great measure, as visits of custom and form. The matabooles and mooas freely associate with the chiefs to whom they belong. They are their necessary attendants at cava parties, &c., and form the bulk of their fighting men and fol-· lowers. They not only associate freely with one another, but also with the followers of other high chiefs, and even with those high chiefs themselves, without any reserve, excepting the requisite ceremonies of respect which occasion may require. Every high or governing chief has his cow-nofo, (those who settle or dwell with him), or, as they are sometimes called, cow-mea, (adherents), who consist of inferior chiefs and matabooles. Each of these inferior chiefs has his cow-tangata, or body

of fighting men, consisting chiefly of mooas: the matabooles have no cow-tangata. The retinue, or cow-nofo, of a great chief, therefore, consists of inferior chiefs (with their cow-tangatas) and matabooles; and the retinue or cow-tangata of an inferior chief consists of mooas, and perhaps, also, a few tooas, who have been found brave fellows. A great number of these cow-nofo, perhaps about eighty or ninety, actually dwell in and near the superior chief's fencing (each fencing having many houses), whilst there are many others who sleep and pass a great portion of their time at their own plantations; for not only inferior chiefs, but also matabooles and mooas, have plantations of their own. The matabooles, however, excepting perhaps two or three inspectors of the chief's plantations, dwell always in or near his fencing, as their presence is so often required by him for the regulation of different matters. With respect to the inferior chiefs, they generally live at their plantations; but the greater part, or at least about half of the mooas, dwell in the neighbourhood of the great chief to whom they belong. We shall now explain how these different individuals come to attach themselves to a particular chief. We will suppose that the present king or any other great chief has a son six or seven years of age, his playmates are the sons of the inferior chiefs, matabooles, and mooas of his father's establishment, who freely associate with him, accompany him upon excursions, and imitate, in many respects, the habits of their parents. He does not, however, designedly play the chief, and conduct himself with arrogance towards them. They know his superior rank without being reminded of it; and

also, strongly notices the reserve and modesty of the females of these islands; and the observations of this accurate narrator will serve to corroborate what we have been stating. We have already noticed the humane character of the Tonga females, and in addition we beg to observe, that their behaviour as daughters, wives, and mothers, is very far from being unworthy of imitation. Children, consequently, are taken the utmost care of; they are never neglected, either in respect of personal cleanliness or diet. As they grow older, the boys are made to exercise themselves in athletic sports; the girls are made occasionally to attend to the acquirement of suitable arts and manufactures, and of a number of little ornamental accomplishments, which tend to render them agreeable companions, and proper objects of esteem. They are taught to plait various pretty and fanciful devices in flowers, &c. which they present to their fathers, brothers, and superior chiefs, denoting respect for those who fill higher circles than themselves. There is still one observation to be made with respect to females, and which is not of small importance, since it tends to prove that the women are by no means slaves to the men. It is, that the female chiefs are allowed to imitate the authority of the men, by having their cow-fafine, as the male chiefs have their cow-tangata. Their cow-fafi'ne consists of the wives and daughters of inferior chiefs and matabooles; and it may be easily conceived that this tends to support their rank and independence.

The subject we are now treating of naturally leads us to speak of the domestic habits of the people. These may be considered in two points of view; first, in their more familiar, true, and un