[Footnote 31:  In several respects the theological notions of these islanders resemble those of the oriental philosophers, spoken of in Mosheim’s Historical Account of the Church in the First Century, to which the curious reader is referred.  The Otaheitan Eatuas and the Gnostic [Greek] seem near a-kin; the generation scheme is common to both.  What said the philosophers?  The Supreme Being, after passing many ages in silence and inaction, did at length beget of himself, two beings of very excellent nature like his own; these, by some similar operation, produced others, who having the same desires and ability, soon generated more, till the [Greek], or whole space inhabited by them, was completely occupied.  A sort of inferior beings proceeded from these, and were considered by the worshippers as intermediate betwixt themselves and the upper gods.  But enough of this trash.  Let certain infatuated admirers of ancient philosophy blush, if they are capable of such an indication of modesty, to find that the rude and tin-lettered inhabitants of an island in the South-Sea, are not a whit behind their venerated sages in the manufacture of gods and godlings.  Alas, poor Gibbon! must the popular religion of Otaheite, the licentious, the dissolute, the child-murdering, the unnatural Otaheite, be put on a level with the elegant mythology of Homer, and the mild, serviceable superstition of imperial Rome?  Why not?  Is it fitting that even Otaheite be excluded the benefit of this very impartial historian’s humane maxim, which he puts into the mouths of the Lords of the earth; “in every country, the form of superstition, which has received the sanction of time and experience, is the best adapted to the climate and to its inhabitants?” By all means, give Taroataihetoomoo, Tepapa, and Tettowmatatayo, the freedom of the city—­only clip their names a little for the conveniency of the liberal-minded catholics who may desire their acquaintance.—­E.]

They believe the immortality of the soul, at least its existence in a separate state, and that there are two situations of different degrees of happiness, somewhat analogous to our heaven and hell:  The superior situation they call Tavirua Perai, the other Tiahoboo.  They do not, however, consider them as places of reward and punishment, but as receptacles for different classes; the first, for their chiefs and principal people, the other for those of inferior rank, for they do not suppose that their actions here in the least influence their future state, or indeed that they come under the cognizance of their deities at all.  Their religion, therefore, if it has no influence upon their morals, is at least disinterested; and their expressions of adoration and reverence, whether by words or actions, arise only from a humble sense of their own inferiority, and the ineffable excellence of divine perfection.