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word noa, which means general or common. Hence the system which prohibited females from eating with the men, and from eating, except on special occasions, any animals ever offered in sacrifice to gods, while it allowed
the men to partake of them, was called the Ai tabu, eating *sacred, while the present state of things is called the Xi noa, eating generally, or liaving food in common.
“ This appears to be the legitimate meaning of the word tabul, though the natives, when talking with foreigners, use it more extensively, applying it to every thing prohibited or improper. This, however, is only to accommodate the latter, as they use kaukau (à word of Chinese origin) instead of the native word for eat, and pikaninny, for small, supposing they are thereby better understood.
“ The tabu, separating whatever it was applied to from common use, and devoting it to the above purposes, was' one of the most remarkable institutions among the South Sea Islanders; and though it prevailed with slight variations, in the different groups of the Pacific, it has not been met with in any other part of the world. Although em. ployed for civil as well as sacred purposes, the tabu was entirely a religious ceremony, and could be imposed only by the priests. A religious motive' was always assigned for laying it on, though it was often done at the instance of the civil authorities; and persons called kiaimoku, (island keepers,) a kind of police officers, were always appointed by the king to see that the tabu was strictly observed.
“ The antiquity of the tabu was equal to the other branches of that superstition of which it formed so component a part, and its application was both general and particular, occasional and permanent. The idols, temples," persons, and names of the king, and members of the reigning family; the persons of the priests; canoes belonging to the gods; houses, clothes, and mats of the king and priests, and the heads of men who were the devotees of any particular idol,--were always tabu, or sacred. The flesh of hogs, fowls, turtle, and several other kinds of fish, cocoa.
nuts, and almost every thing offered in sacrifice, were tabu to the use of the gods and the men; hence the women were, except in cases of particular indulgence, restricted from using them. Particular places, as those frequented by the king for bathing, were also rendered permanently tabu.
“ Sometimes an island or a district was tabued, when no canoe or person was allowed to approach it. Particular fruits, animals, and the fish of certain places, were occasionally tabu for several months from both men and women.
“ 'The seasons generally kept tabu, were on the approach of some great religious ceremony, immediately before going to war, and during the sickness of chiefs. Their duration was variods, and much longer in ancient than modern times. Tradition states, that in the days of Umi, there was a tabu kept thirty years, during which the men were not allowed to trim their beards, &c. Subsequently there was one kept five years. Before the reign of Tamehameha, forty days was the usual period; during it, ten or five days, and sometimes one day.
“ The tabu seasons were either common or strict. Dur. ing a common tabu, the men were only required to abstain from their usual avocations, and attend at the heiau when the prayers were offered every morning and evening. But during the season of strict tabu, every fire and liglit on the island or district must be extinguished; no canoe must be launched on the water, no person inust bathe ; and, except those wbose attendance was required at the temple, no individual must be seen out of doors; no dog must bark, no pig must grunt, no cock must crow,—or the tabu would be broken, and fail to accomplish the object designed. OB these occasions, they tied up the mouths of the dogs and pigs, and put the fowls under a calabash, or fastened a piece of cloth over their eyes. All the common people prostrated themselves with their faces touching the ground, before the sacred chiefs, when they walked out, particularly during tabu ; and neither the king nor the priests were allowed to touch any thing; even their food was put into their mouths by another person.
“ The tabu was imposed either by proclamation, when the crier or herald of the priests went round, generally in the evening, requiring every light to be extinguished, the path by the sea to be left for the king, the paths inland to be left for the gods, &c. The people, however, were generally prepared, having had previous warning; though this was not always the case. Sometimes it was laid on by fixing certain marks called unu únu, the purport of which was well understood, on the places or things tabued. When the fish of a certain part are tabued, a small pole is fixed in the rocks on the coast, in the centre of the place,
to which is tied a bunch of bamboo leaves, or a piece of white cloth. A cocoa-nut leaf is tied to the stem of a tree when the fruit is tabued. The hogs which were tabu, have ing been devoted to the gods, had a piece of cinet wove through a perforation in one of their ears.
“ The prohibitions and requisitions of the tabu were strictly enforced, and every breach of them punished with death, unless the delinquents had some very powerful friends who were either priests or chiefs. They were generally offered in sacrifice, strangled, or dispatched with a club or a stone within the preciucts of the heiau, or they were burnt, as stated by Miomioi.
• An institution so universal in its influence, and so inflexible in its demands, contributed very materially to the bondage and oppression of the natives in general. The king, sacred chiefs, and priests, appear to have been the only persons to whom its application was easy; the great mass of the people were at no period of their existence exempt from its influence, and no circumstance in life could excuse their obedience to its demands. The females in particular felt all its humiliating and degrading force. From its birth, the child, if a female, was not allowed to be fed with a particle of food that had been kept in the father's dish, or cooked at his fire; and the little boy, after being weaned, was fed with his father's food, and as soon as he was able, sat down to meals with his father, while his mother was not only obliged to take hers in an outhouse, but was interdicted from tasting the kind of which he ate. It is not surprisiug that the abolition of the tabu, effecting for them an emancipation so complete, and an amelioration so inportant, should be a subject of constant gratulation; and that every circumstance tending in the smallest degree to revive the former tabu should be viewed with the inost distressing apprehensions. The only tabu they now have is the Sabbath, which they call the La tabu, (day sacred,) and to its extension and perpetuity those who understand it seem to have no objection. Philanthropy will rejoice that their fears respecting the former are not likely to be realized, for should Christianity not be embraced by some, and only powinally professed by others, so sensible are the great body of the people of the miseries of the tabu, that it is very improbable it will ever be reestablished among them. On the other hand, there is every reason to liope that pure Christianity, which imposes none but moral restrictions, and requires no appropriations but such as it will conduce to their own happiness to make, will eventually pervade every portion of the community; and that while it teaches them to render a reasonable homage and obedience to the only living and true God, and prepares them for the enjoyment of his presence in a future state, it will elevate the degraded classes, especially the females, to the rank and influence for which they were designed, and render their domestic society as rational and happy, as under the tabu it was abject and wretched.”
Lines on a Monument in the Chancel of Ramsbury Church,
written to the Memory of Miss Eleanora Burdett, who died Nov. 27, 1797, aged 26 Years, by her Brother,
Sir Francis Burdett, Bart. [This Epitaph has been published and republished in the newspapers:
whether it be correctly attributed to the Patriotic Baronet, we have no means of ascertaining.) Nor formal duty prompts these mournful lays;
No painted show of grief these lines impart; No cold, unfeeling, stale, insipid praise :
But sorrow, towing from thic o'erfraught heart. No need hast thou of monumental verse,
Lamented mạid! to prove thy worth was high; The widow's tear bedews thy modest hearse;
Thy name is honour'd with the poor man's sigh. The sons of want, with unavailing woe,
To heaven their eyes in anguish must uprear, A thousand blessings on thy name bestow,
Hang o'er thy grave, and drop the silent tear. “Alas!" they cry," that feeling heart is cold,
That lib'ral hand which gave to all relief,
Which charmed our ears, and soothed our sharpest
If thou can'st look, bright angel! from above,
As to thy God thou bend'st th' adoring knee, Accept this tribute of a brother's love,
And in thy orisons remember me!
Unitarianism of I Cor. xv. 27, 28.
I was very much struck, a short time since, in reading the 27th and 28th verses of the 15th chapter of 1 Cor. : they appear to me almost sufficient to end the controversy respecting the equality of Christ to the Father. The words are the following : "For be hath put all things under him. But when he saith, all things are put under him, it is manifest that He is excepted that did put all things under him. And when all things shall be subdued unto him, then shall the Son himself be subject unto him that did put all things under him, that God may be all in all.” Observe how cautious the apostle seems of giving more than due glory to Christ, and, as if he was fearful of being misunderstood when he declares he is head over all things, he also adds, that he that gave him his power was superior even to him, I am not aware of any method by which a Trinitarian can evade the force of these passages ; for it must be self-evident, if Christ has been or will be in subjection to the Father, he cannot be truly and properly God: it is true he might make a Miltonian deity, but not the being to whom we could give the title of the “ Only Potentate.'
“Orthodox" Neglect of the Gospel. A CORRESPONDENT in Wales has sent us a list of the texts preached from in a Wesleyan chapel for three successive months, with the following remark: “From this statement it will be seen that out of thirty-one sermons, delivered in three months, only, six texts have been drawn from the gospels, and not one from the Acts of the Apostles. Can it be said in this case that the command of Christ (Mark xvi. 15) has been attended to ?” The same correspondent obserjes : The last
enemy that shall be destroyed is death.' 1 Cor. xv. 26. It is now publicly taught that man is (naturally) immortal ; now if this doctrine be true, there is no enemy to destroy. And though it is taught by the Arminians that man does not wholly die, because he is immortal, yet they believe (strange as it may appear), that the supreme God died, though he is immortal also; hence they sing in their places of Worship,
"• O Love Divine! what hast thou done?