Chapter III: Section XVII (2)

He sits down under the shade of the next tree, or on the shady side of his house, and a large quantity of leaves, either of the bread-fruit or banana, is neatly spread before him upon the ground as a table-cloth; a basket is then set by him that contains his provision, which, if fish or flesh, is ready dressed, and wrapped up in leaves, and two cocoa-nut shells, one full of salt water, and the other of fresh: His attendants, which are not few, seat themselves round him, and when all is ready, he begins by washing his hands and his mouth thoroughly with the fresh water, and this he repeats almost continually throughout the whole meal; he then takes part of his provision out of the basket, which generally consists of a small fish or two, two or three breadfruits, fourteen or fifteen ripe bananas, or six or seven apples: He first takes half a bread-fruit, peels off the rind, and takes out the core with his nails; of this he puts as much into his mouth as it can hold, and while he chews it, takes the fish out of the leaves, and breaks one of them into the salt water, placing the other, and what remains of the bread-fruit, upon the leaves that have been spread before him. When this is done, he takes up a small piece of the fish that has been broken into the salt water, with all the fingers of one hand, and sucks it into his mouth, so as to get with it as much of the salt water as possible: In the same manner he takes the rest by different morsels, and between each, at least very frequently, takes a small sup of the salt water, either out of the cocoa-nut shell or the palm of his hand: In the mean time one of his attendants has prepared a young cocoa-nut, by peeling off the outer rind with his teeth, an operation which to an European appears very surprising; but it depends so much upon sleight, that many or us were able to do it before we left the island, and some that could scarcely crack a filbert: The master, when he chuses to drink, takes the cocoa-nut thus prepared, and boring a hole through the shell with his finger, or breaking it with a stone, he sucks out the liquor. When he has eaten his bread-fruit and fish, he begins with his plantains, one of which makes but a mouthful, though it be as big as a black-pudding; if instead of plantains he has apples, he never tastes them till they have been pared; to do this a shell is picked up from the ground, where they are always in plenty, and tossed to him by an attendant: He immediately begins to cut or scrape off the rind, but so awkwardly that great part of the fruit is wasted. If, instead of fish, he has flesh, he must have some succedaneum for a knife to divide it; and for this purpose a piece of bamboo is tossed to him, of which he makes the necessary implement by splitting it transversely with his nail. While all this has been doing, some of his attendants have been employed in beating bread-fruit with a stone-pestle upon a block of wood; by being beaten in this manner, and sprinkled from time to time with water, it is reduced to the consistence of a soft paste, and is then put into a vessel somewhat like a butcher's tray, and either made up alone, or mixed with banana or mahie, according to the taste of the master, by pouring water upon it by degrees and squeezing it often through the hand: Under this operation it acquires the consistence of a thick custard, and a large cocoa-nut shell full of it being set before him, he sips it as we should do a jelly if we had no spoon to take it from the glass: The meal is then finished by again washing his hands and his mouth. After which the cocoa-nut shells are cleaned, and every thing that is left is replaced in the basket.

The quantity of food which these people eat at a meal is prodigious: I have seen one man devour two or three fishes as big as a perch; three bread-fruits, each bigger than two fists; fourteen or fifteen plantains or bananas, each of them six or seven inches long, and four or five round; and near a quart of the pounded bread-fruit, which is as substantial as the thickest unbaked custard. This is so extraordinary that I scarcely expect to be believed; and I would not have related it upon my own single testimony, but Mr Banks, Dr Solander, and most of the other gentlemen, have had ocular demonstration of its truth, and know that I mention them upon the occasion.

It is very wonderful, that these people, who are remarkably fond of society, and particularly that of their women, should exclude its pleasures from the table, where among all other nations, whether civil or savage, they have been principally enjoyed.[11] How a meal, which every where else brings families and friends together, came to separate them here, we often enquired, but could never learn. They eat alone, they said, because it was right; but why it was right to eat alone, they never attempted to tell us: Such, however, was the force of habit, that they expressed the strongest dislike, and even disgust, at our eating in society, especially with our women, and of the same victuals. At first, we thought this strange singularity arose from some superstitious opinion; but they constantly affirmed the contrary. We observed also some caprices in the custom, for which we could as little account as for the custom itself. We could never prevail with any of the women to partake of the victuals at our table when we were dining, in company; yet they would go, five or six together, into the servants' apartments, and there eat very heartily of whatever they could find, of which I have before given a particular instance; nor were they in the least disconcerted if we came in while they were doing it. When any of us have been alone with a woman, she has sometimes eaten in our company; but then she has expressed the greatest unwillingness that it should be known, and always extorted the strongest promises of secrecy.

[Footnote 11: This is not true, as the reader will find, if he knows it not already, when he comes to the next note. Dr H. does not seem to have read extensively on the customs of different nations. It is indeed wonderful, that he did not advert to what had long been known of the practices of the East. A single quotation from one author, may be sufficient to prepare the reader for any additional information, on the subject of the public separation of the sexes. "The regulations of the haram," says Dr Russel, speaking of the Moosulmauns, "oppose a strong barrier to curiosity; inveterate custom excludes females from mingling in assemblies of the other sex, and even with their nearest male-relations they appear to be under a restraint from which, perhaps, they are never emancipated, except in familiar society among themselves."--E.]

Among themselves, even two brothers and two sisters have each their separate baskets, with provision and the apparatus of their meal. When they first visited us at our tents, each brought his basket with him; and when we sat down to table, they would go out, sit down upon the ground, at two or three yards distance from each other, and turning their faces different ways, take their repast without interchanging a single word.

The women not only abstain from eating with the men, and of the same victuals, but even have their victuals separately prepared by boys kept for that purpose, who deposit it in a separate shed, and attend them with it at their meals.

But though they would not eat with us or with each other, they have often asked us to eat with them, when we have visited those with whom we were particularly acquainted at their houses; and we have often upon such occasions eaten out of the same basket, and drunk out of the same cup. The elder women, however, always appeared to be offended at this liberty; and if we happened to touch their victuals, or even the basket that contained it, would throw it away.[12]

[Footnote 12: Nothing can be more difficult in the way of philosophical investigation, than to ascertain the origin and reasons of the customs, opinions, and prejudices established among different people. Their variety is quite destructive of any theory which might be built on the well-known general principles of human nature; and their insignificance often derides every process of formal enquiry, which attempts by any thing more recondite than the supposition of whim or caprice, to account for them. The peculiarities of all nations are, perhaps, on a par in this respect, and only escape scrutiny and wonder, because unnoticed by those to whom they are not familiar. But certainly, to the inhabitants of Otaheite, our eating parties, where the sexes at times vie with each other in the management of knife and fork, and where it usually happens that a woman presides, would seem as unaccountable and as indelicate, as a certain social exhibition, already mentioned as occurring amongst them, appeared to be to those who witnessed it. And perhaps it is less easy, than at first sight may be imagined, to justify one more than the other. Of actions equally natural, necessary, and proper, and at the same time equally inoffensive to others, it is exceedingly perplexing to discover good reasons for saying, that some are fitted for public notice more than others. In the cases alluded to, a skilful controversialist might be able to argue, why the Otaheitan practice ought to be esteemed the more rational one. The writer has heard of a person, whose refinement of taste and feeling was such, as made him quite disgusted with any woman who eat in his presence; and perhaps the ladies in general are somewhat apprehensive of their running the risk of being depreciated by the appearance of a good appetite in public, and hence their common practice of taking what is called a luncheon before going to a feast, or social eating-party, and their being pleased with the compliment given in the form of complaint, that they have very poor stomachs! The Otaheitans, however, are by no means singular in dividing the sexes during their repasts. On the contrary, there is ground to think, that in Persia, and indeed throughout almost all the East, it is usual for the women to eat apart from the men. See Harmer's Observations on Scripture, 4th ed. vol. ii. p. 109. Capt. Carver, speaking of the Naudowesses, a tribe of Americans, says, "The men and women feast apart; and each sex invites by turns their companions to partake with them of the food they happen to have." He tells us, however, that in their domestic way of living, the sexes usually associate. Of the female Charaibes, Mr Edwards, quoting Labat, says, that they were not allowed the privilege of eating in presence of their husbands. And Rochon, in his account of Madagascar, tells us something to the same purport of the women of that island. It would be easy to multiply instances of the custom which Hawkesworth thinks to be peculiar to the Otaheitans.--E.]

After meals, and in the heat of the day, the middle-aged people of the better sort generally sleep; they are indeed extremely indolent, and sleeping and eating is almost all that they do. Those that are older are less drowsy, and the boys and girls are kept awake by the natural activity and sprightliness of their age.

Their amusements have occasionally been mentioned in my account of the incidents that happened during our residence in this island, particularly music, dancing, wrestling, and shooting with the bow; they also sometimes vie with each other in throwing a lance. As shooting is not at a mark, but for distance; throwing the lance is not for distance, but at a mark: The weapon is about nine feet long, the mark is the hole of a plantain, and the distance about twenty yards.

Their only musical instruments are flutes and drums; the flutes are made of a hollow bamboo about a foot long, and, as has been observed before, have only two stops, and consequently but four notes, out of which they seem hitherto to have formed but one tune; to these stops they apply the fore-finger of the left hand and the middle-finger of the right.

The drum is made of a hollow block of wood, of a Cylindrical form, solid at one end, and covered at the other with shark's skin: These they beat not with sticks, but their hands; and they know how to tune two drums of different notes into concord. They have also an expedient to bring the flutes that play together into unison, which is to roll up a leaf so as to slip over the end of the shortest, like our sliding tubes for telescopes, which they move up or down till the purpose is answered, of which they seem to judge by their ear with great nicety.

To these instruments they sing; and, as I have observed before, their songs are often extempore: They call every two verses or couplet a song, _Pehay_; they are generally, though not always, in rhyme; and when pronounced by the natives, we could discover that they were metre. Mr Banks took great pains to write down some of them which were made upon our arrival, as nearly as he could express their sounds by combinations of our letters; but when we read them, not having their accent, we could scarcely make them either metre or rhyme. The reader will easily perceive that they are of very different structure.

Tede pahai de parow-a
Ha maru no mina.

E pahah Tayo malama tai ya
No Tabane tonatou whannomi ya.

E Turai eattu terara patee whannua toai
Ino o maio Pretane to whennuaia no Tute.

Of these verses our knowledge of the language is too imperfect to attempt a translation. They frequently amuse themselves by singing such couplets as these when they are alone, or with their families, especially after it is dark; for though they need no fires, they are not without the comfort of artificial light between sunset and bed-time. Their candles are made of the kernels of a kind of oily nut, which they stick one over another upon a skewer that is thrust through the middle of them; the upper one being lighted, burns down to the second, at the same time consuming that part of the skewer which goes through it; the second taking fire burns in the same manner down to the third, and so of the rest: Some of these candles will burn a considerable time, and they give a very tolerable light. They do not often sit up above an hour after it is dark; but when they have strangers who sleep in the house, they generally keep a light burning all night, possibly as a check upon such of the women as they wish not to honour them with their favours.[13]

[Footnote 13: The reader, in perusing the above account of the Otaheitan evening-recreation, will readily recollect what Mr Park has so affectingly told of the song of the African woman, of which he was made the subject. Harmony, that "sovereign of the willing mind," as Mr Gray denominates it, was both known and worshipped at this island, and that too, by the very same rites which are so generally practised throughout the world--regularity of measures, and the frequent recurrence of similar sounds--

She deigns to hear the savage youth repeat,
In loose numbers wildly sweet,
Their feather-cinctured chiefs and dusky loves.
Her track, where'er the Goddess roves,
Glory pursue, and generous shame,
The unconquerable mind, and freedom's holy flame.--E.]

Of their itinerary concerts I need add nothing to what has been said already; especially as I shall have occasion, more particularly, to mention them when I relate our adventures upon another island.

In other countries, the girls and unmarried women are supposed to be wholly ignorant of what others upon some occasions may appear to know; and their conduct and conversation are consequently restrained within narrower bounds, and kept at a more remote distance from whatever relates to a connection with the other sex: But here, it is just contrary. Among other diversions, there is a dance, called _Timorodee_, which is performed by young girls, whenever eight or ten of them can be collected together, consisting of motions and gestures beyond imagination wanton, in the practice of which they are brought up from their earliest childhood, accompanied by words, which, if it were possible, would more explicitly convey the same ideas. In these dances they keep time with an exactness which is scarcely excelled by the best performers upon the stages of Europe. But the practice which is allowed to the virgin, is prohibited to the woman from the moment that she has put these hopeful lessons in practice, and realized the symbols of the dance.[14]

[Footnote 14: If it be considered that in Otaheite women are very early marriageable, and that families are easily reared, one will not find cause for censuring the impolicy, whatever is thought of the immodesty, according to our notions, of the kind of dances here mentioned. It seems reasonable enough, that the girls should be instructed in the only arts requisite to obtain the affections of the other sex. Can it be said, that the system of female education established in our own country, is half so judicious, which prescribes a series of instructions in drawing and music, velvet-painting, &c. to girls who, it is morally certain, will never have the least occasion for them, and who, whatever excellence they attain, totally abandon them on the day they happen to change their names? Or shall we say, these things are like the gestures of the Otaheitan damsels, merely symbols used as snares for the careless beaux, who pretend to taste and fashion, and indicative of the indolence and extravagance which are to succeed the marriage ceremony? The fact is, and it is foolish to attempt concealing it, that women in general have a nature so ductile as to be quite readily fashioned to any model which is conceived agreeable to the other sex, and that they all have sufficient sagacity to practise the arts in demand, till they have accomplished the destiny of their constitution. On the supposition that these arts are equally commensurate to their object, it may well be asked, why some should be condemned and not others--or what authority any people have to reproach the current allurements of another? In the eyes of an impartial spectator, if we can suppose there really is one, all of them must appear alike as to nature and origin, and to differ only in respect of adaptation to the ends in view. He would consider them all as signs, merely more or less expressive, and might be induced to censure most strongly, if he censured at all, the people who, in using them, affected the closest concealment of the purposes intended by them. A philosopher ought never to lose sight of this maxim, that human nature is essentially the same throughout the world, and that all the desires and passions belonging to it have the same origin, and are equally good or bad as to morality; from which it follows, that customs and manners are to be judged of not so much by what is known or imagined of the sources of them, as by what is evident or may be discovered of their effects on society. On this principle, it is strictly demonstrable, that in such a state of things as exists in our own country at present, certain appearances and modes of dress adopted by our women, are actually more injurious, and of course more criminal, than the dancing gestures mentioned in the text. Any lady that can expose her breasts to the gaze of _one_ and _all_ of our public companies, has an undoubted right to be considered as possessing the same feelings and propensities as the lewd girls of Otaheite; but then she is not entitled to censure, however she may envy, their happier exertions and success. She ought to know, that unless our taxes are removed, and the bread-fruit is naturalized among us, it is impossible for her to have so speedy a redemption from the estate of "solitary blessedness;" and that as many of her elder sisters still feel the necessity of practising patience in the same condition, it is very incumbent on her to learn by times a little self-controul. Besides, she ought, in charity to the other sex, to remember, that even the "concealed magic" of her _manner_, as Mr Hume expresses it, and which he says is easily explained, is abundantly efficacious without further disclosure than common necessity requires.--E.]

It cannot be supposed that, among these people, chastity is held in much estimation. It might be expected that sisters and daughters would be offered to strangers, either as a courtesy, or for reward; and that breaches of conjugal fidelity, even in the wife, should not be otherwise punished than by a few hard words, or perhaps a slight beating, as indeed is the case: But there is a scale in dissolute sensuality, which these people have ascended, wholly unknown to every other nation whose manners have been recorded from the beginning of the world to the present hour, and which no imagination could possibly conceive.

A very considerable number of the principal people of Otaheite, of both sexes, have formed themselves into a society, in which every woman is common to every man; thus securing a perpetual variety as often as their inclination prompts them to seek it, which is so frequent, that the same man and woman seldom cohabit together more than two or three days.

These societies are distinguished by the name of _Arreoy_; and the members have meetings, at which no other is present, where the men amuse themselves by wrestling, and the women, notwithstanding their occasional connection with different men, dance the Timorodee in all its latitude, as an incitement to desires, which, it is said, are frequently gratified upon the spot. This, however, is comparatively nothing. If any of the women happen to be with child, which in this manner of life happens less frequently than if they were to cohabit only with one man, the poor infant is smothered the moment it is born, that it may be no incumbrance to the father, nor interrupt the mother in the pleasures of her diabolical prostitution. It sometimes indeed happens, that the passion which prompts a woman to enter into this society, is surmounted when she becomes a mother, by that instinctive affection which Nature has given to all creatures for the preservation of their offspring; but even in this case, she is not permitted to spare the life of her infant, except she can find a man who will patronise it as his child: If this can be done, the murder is prevented; but both the man and woman, being deemed by this act to have appropriated each other, are ejected from the community, and forfeit all claim to the privileges and pleasures of the Arreoy for the future; the woman from that time being distinguished by the term _Whannownow_, "bearer of children," which is here a term of reproach; though none can be more honourable in the estimation of wisdom and humanity, of right reason, and every passion that distinguishes the man from the brute.

It is not fit that a practice so horrid and so strange should be imputed to human beings upon slight evidence, but I have such as abundantly justifies me in the account I have given. The people themselves are so far from concealing their connection with such a society as a disgrace, that they boast of it as a privilege; and both myself and Mr Banks, when particular persons have been pointed out to us as members of the Arreoy, have questioned them about it, and received the account that has been here given from their own lips. They have acknowledged, that they had long been of this accursed society, that they belonged to it at that time, and that several of their children had been put to death.[15]

[Footnote 15: It seems, from Mr Turnbull's account, that these accursed arreoys were rather on the increase,--a circumstance, which, considering that infanticide formed a part, an essential part indeed, of their policy, may well explain the rapidity in the diminution of the people before noticed.--E.]

But I must not conclude my account of the domestic life of these people without mentioning their personal cleanliness. If that which lessens the good of life and increases the evil is vice, surely cleanliness is a virtue: The want of it tends to destroy both beauty and health, and mingles disgust, with our best pleasures. The natives of Otaheite, both men and women, constantly wash their whole bodies in running water three times every day; once as soon as they rise in the morning, once at noon, and again before they sleep at night, whether the sea or river is near them or at a distance. I have already observed, that they wash not only the mouth, but the hands at their meals, almost between every morsel; and their clothes, as well as their persons, are kept without spot or stain; so that in a large company of these people, nothing is suffered but heat, which, perhaps, is more than can be said of the politest assembly in Europe.[16]

[Footnote 16: Here Dr H. seems to have forgotten altogether the substitutes which modern Europeans employ for cleanliness, to render polite assemblies tolerable--musk, bergamot, lavender, &c. &c. articles, which, besides their value in saving the precious time of our fine ladies, who could not easily spare a quarter of an hour a day from their important occupations, for the Otaheitan practice of bathing, are of vast utility to the state, by affording suitable exercise to the talents of the vast tribe of perfumers and beautifiers of every description, who, it is probable, would otherwise become mere drones in the community. But what would these Otaheitans conceive of the health and comfort and appearance and odour of the great mass of British ladies, who, unless banished to a watering place, no more think of being _generally_ washed, than of being curried with a currying-comb, or undergoing the operation of tattowing? The powers of nature are marvellous indeed, which can support their lives for years, under all the fifth and exuviæ, accumulated with such idolatrous fondness.--E.]