his right senses; and his only dress was a large quantity of plantain
leaves, wrapped round his waist. He spoke in a low squeaking voice, so
as hardly to be understood, at least not by me. But Omai said that he
comprehended him perfectly, and that he was advising Waheiadooa not to
go with me to Matavai; an expedition which I had never heard that he
intended, nor had I ever made such a proposal to him. The _Eatooa_
also foretold that the ships would not get to Matavai that day. But
in this he was mistaken; though appearances now rather favoured his
prediction, there not being a breath of wind in any direction. While
he was prophesying, there fell a very heavy shower of rain, which made
every one run for shelter but himself, who seemed not to regard it. He
remained squeaking by us about half an hour, and then retired. No one
paid any attention to what he uttered, though some laughed at him. I
asked the chief what he was, whether an _Earee_, or a _Toutou_? and
the answer I received was, that he was _taata eno_; that is, a bad
man. And yet, notwithstanding this, and the little notice any of the
natives seemed to take of the mad prophet, superstition has so far got
the better of their reason, that they firmly believe such persons to
be possessed with the spirit of the _Eatooa_. Omai seemed to be very
well instructed about them. He said that, during the fits that
come upon them, they know nobody, not even their most intimate
acquaintances; and that, if any one of them happens to be a man of
property, he will very often give away every moveable he is possessed
of, if his friends do not put them out of his reach; and, when he
recovers, will enquire what had become of those very things which
he had but just before distributed, not seeming to have the least
remembrance of what he had done while the fit was upon him.[4]

[Footnote 4: What is the origin of that singular notion which is found
amongst the lower orders in most countries, that divine inspiration
is often consequent on temporary or continued derangement? Surely it
cannot be derived from any correct opinions respecting the Author of
truth and knowledge. We must ascribe it, then, to ignorance, and
some feeling of dread as to his power; or rather perhaps, we ought
to consider it as the hasty offspring of surprise, on the occasional
display of reason, even in a common degree, where the faculties are
understood to be disordered. Still it is singular, that the observers
sho