The character of the priest, or Tahowa, is hereditary:  The class is numerous, and consists of all ranks of people; the Chief, however, is generally the younger brother of a good family, and is respected in a degree next to their kings:  Of the little knowledge that is possessed in this country, the priests have the greatest share; but it consists principally in an acquaintance with the names and ranks of the different Eatuas or subordinate divinities, and the opinions concerning the origin of things, which have been traditionally preserved among the order in detached sentences, of which some will repeat an incredible number, though but very few of the words that are used in their common dialect occur in them.

The priests, however, are superior to the rest of the people in the knowledge of navigation and astronomy, and indeed the name Tahowa signifies nothing more than a man of knowledge.  As there are priests of every class, they officiate only among that class to which they belong:  The priest of the inferior class is never called upon by those of superior rank, nor will the priest of the superior rank officiate for any of the inferior class.

Marriage in this island, as appeared to us, is nothing more than an agreement between the man and woman, with which the priest has no concern.  Where it is contracted it appears to be pretty well kept, though sometimes the parties separate by mutual consent, and in that case a divorce takes place with as little trouble as the marriage.

But though the priesthood has laid the people under no tax for a nuptial benediction, there are two operations which it has appropriated, and from which it derives considerable advantages.  One is tattowing, and the other circumcision, though neither of them have any connection with religion.  The tattowing has been described already.  Circumcision has been adopted merely from motives of cleanliness; it cannot indeed properly be called circumcision, because the prepuce is not mutilated by a circular wound, but only slit through the upper part to prevent its contracting over the glans.  As neither of these can be performed by any but a priest, and as to be without either is the greatest disgrace, they may be considered as a claim to surplice fees like our marriages and christenings, which are cheerfully and liberally paid, not according to any settled stipend, but the rank and abilities of the parties or their friends.

The morai, as has already been observed, is at once a burying-ground and a place of worship, and in this particular our churches too much resemble it.  The Indian, however, approaches his morai with a reverence and humility that disgraces the christian, not because he holds any thing sacred that is there, but because he there worships an invisible divinity, for whom, though he neither hopes for reward, nor fears punishment, at his hand, he always expresses the profoundest homage and most humble adoration.  I have already given a very particular description both of the morais and the altars that are placed near them.  When an Indian is about to worship at the morai, or brings his offering to the altar, he always uncovers his body to the waist, and his looks and attitude are such as sufficiently express a corresponding disposition of mind.[32]