The Belief in Immortality and the Worship of the Dead, Volume 2 (of 3). Frazer James George

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be the various forms of disease. The mildest ailments were thought to be caused by the spirits of those who had known the sufferer on earth, and who accordingly were imagined to be more merciful and more reluctant to injure an old friend and relation. On the other hand the most malignant forms of disease were attributed to the spirits of dead infants, who having never learned to love their living friends, would rend and devour the bowels of their nearest kin without compunction. With these ideas as to the origin of disease the Maoris naturally did not attempt to heal the sick through the curative properties of herbs and other drugs; their remedies consisted not in medicine but in exorcism: instead of a physician they sent for a priest, who by his spells and incantations undertook to drive the dangerous sprite from the body of the patient and to appease the ancestral spirit, whose wrath was believed to be the cause of all the mischief. If the deity proved recalcitrant and obstinately declined to accept this notice to quit, they did not hesitate to resort to the most threatening and outrageous language, sometimes telling him that they would kill and eat him, and at others that they would burn him to a cinder if he did not take himself off at once and allow the patient to recover.124 Curiously enough, the spirit which preyed on the vitals of a sick man was supposed to assume the form of a lizard; hence these animals, especially a beautiful green species which the Maoris called kakariki, were regarded with fear and horror by the natives.125 Once when a Maori of Herculean thews and sinews was inadvertently shown some green lizards preserved in a bottle of spirits, his massive frame shrank back as from a mortal wound, and his face betrayed signs of extreme horror. An aged chief in the room, on learning what was the matter, cried out, "I shall die! I shall die!" and crawled away on hands and knees; while the other man gallantly interposed himself as a bulwark between the fugitive and the green gods (atuas) in the bottle, shifting his position adroitly so as to screen the chief till he was out of range of the deities.126 An old man once assured a missionary very seriously that in attending to a sick person he had seen the god come out of the sufferer's mouth in the form of a lizard, and that from the same moment the patient began to mend and was soon restored to perfect health.127

      § 6. Conclusion

      If now we attempt to sum up the effects which the belief in human immortality exercised on the life of the Maoris we may perhaps conclude that these effects were partly good and partly evil. On the one hand by ascribing to the chiefs the special protection of the powerful spirits of the dead, it invested the governing class with a degree of authority to which on merely natural or rational grounds they could have laid no claim; hence it tended to strengthen the respect for government and to ensure the maintenance of law and order. Moreover, by lending a supernatural sanction to the rights of private property among all classes it further contributed to abolish one of the most fruitful sources of discord and crime in the community and thereby to foster economic progress, which cannot exist without some measure of peace and security for life and possessions. These were great gains, and so far as the faith in immortality helped to win them for the Maoris, it certainly ameliorated their condition and furthered the cause of civilisation among them. But on the other hand the belief in the essential malignancy of the spirits of the dead and in their great power to harm the living added a host of purely imaginary terrors to the real evils with which man's existence on earth is naturally and inevitably encompassed: it imposed a regular system of needless and vexatious restrictions on social intercourse and the simplest acts of daily life; and it erected an almost insuperable barrier to the growth of science, and particularly of that beneficent branch of science which has for its object the alleviation of human suffering, since by concentrating the whole attention of the people on a false and absurd theory of supernatural agency it diverted them from that fruitful investigation of natural causes which alone can strengthen and extend man's control over matter. This was a heavy toll to pay for the advantages incidental to a belief in immortality; and if we were asked to strike a balance between the good and the evil which that belief entailed on the Maoris, we might well hesitate to say to which side the scales of judgment should incline.

      CHAPTER II

      THE BELIEF IN IMMORTALITY AMONG THE TONGANS

      § 1. The Tonga or Friendly Islands

      The Tonga or Friendly Islands form an archipelago of about a hundred small islands situated in the South Pacific, between 18° and 22° South latitude and between 173° and 176° East longitude. The archipelago falls into three groups of islands, which lie roughly north and south of each other. The southern is the Tonga group, the central is the Haabai or Haapai group, and the northern is the Vavau group. In the southern group the principal islands are Tongataboo and Eua; in the central group, Namuka and Lifuka (Lefooga); in the northern group, Vavau. The largest island of the archipelago, Tongataboo, is about twenty-two miles long by eight miles wide; next to it in importance are Vavau and Eua, and there are seven or eight other islands not less than five miles in length. The rest are mere islets. Most of the islands are surrounded by dangerous coral reefs, and though the soil is deep and very fertile, there is a great lack of flowing water; running streams are almost unknown. Most of the islands consist of coral and are very low; the highest point of Tongataboo is only about sixty feet above the level of the sea.128 However, some of the islands are lofty and of volcanic formation. When Captain Cook visited the islands in 1773 and 1777 there was apparently only one active volcano in the archipelago; it was situated in the small island of Tufoa, which lies to the west of Namuka. Cook saw the island smoking at the distance of ten leagues, and was told by the natives that it had never ceased smoking in their memory, nor had they any tradition of its inactivity.129 In the hundred and fifty years which have elapsed since Cook's time volcanic action has greatly increased in the archipelago. A considerable eruption took place at Tufoa in 1885: the small but lofty island of Kao (5000 feet high) has repeatedly been in eruption: the once fertile and populous island of Amargura, or Funua-lai, in about 18° South latitude, was suddenly devastated in 1846 or 1847 by a terrific eruption, which reduced it to a huge mass of lava and burnt sand, without a leaf or blade of grass of any kind. Warned by violent earthquakes, which preceded the explosion, the inhabitants escaped in time to Vavau. The roar of the volcano was heard one hundred and thirty miles off; and an American ship sailed through a shower of ashes, rolling like great volumes of smoke, for forty miles. For months afterwards the glare of the tremendous fires was visible night after night in the island of Vavau, situated forty miles away.130 Another dreadful eruption occurred on the 24th of June 1853, in Niua Foöu, an island about two hundred miles to the north-north-west of Funua-lai. The entire island seems to be the circular ridge of an ancient and vast volcano, of which the crater is occupied by a lake of clear calm water. On the occasion in question the earth was rent in the centre of a native village; the flames of a new volcano burst forth from the fissure, belching a sea of molten lava, under which ten miles of country, once covered with the richest verdure, have been encased in solid rock, averaging from eight to fifteen feet in thickness. The lake boiled like a cauldron, and long after the more powerful action of the volcano had ceased, the waters of the lake were often rent by tongues of flame, which shot up from them as well as from the clefts in the surrounding precipices.131 In the island of Late, lying to the west of Vavau, a new volcano broke out with great violence in 1854; the roar of the volcano was heard at Lifuka, fifty miles away; the immense pillar of smoke was visible by day and the fire by night. The central portion of one side of the mountain (about 2500 feet high) was completely blown out by the explosion.132

      But not only have new volcanoes appeared or long extinct volcanoes resumed their activity within the last century in the existing islands, new islands have been formed by volcanic action. One such island, emitting volumes of fire, smoke, and steam, issued from the surface of the sea, and was discovered by the missionary ship John Wesley in August 1857; its appearance had been heralded some years before by a strange agitation of the sea and by fire and smoke ascending from the water. This new volcanic island lies about midway between the two other volcanic islands of Tufoa

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