204 



Division of tribes and 

 rank. 



CUSTOMS OF THE FEEJEE GROUP. 



Feejee wars. Ceremonies in 

 declaring war. 



greatly exaggerated is likely to be believed. In 

 illustration of the latter trait, I was told by Paddy 

 Connel, that he never told them the truth when lie 

 wished to be believed, for of it they were always 

 incredulous. He maintained that it was abso- 

 lutely necessary to tell them lies in order to receive 

 credence. 



Covetousness is probably one of the strongest 

 features of the Feejeean character, and is the in- 

 centive to many crimes. 1 have, however, been 

 assured, that a white man might travel with safety 

 from one end of an island to the other, provided he 

 had nothing about him to excite their desire of 

 acquisition. This may be true, but it is impossible 

 to say that even the most valueless article of our 

 manufactures might not be coveted by them. With 

 all this risk of being put to death, hospitable enter- 

 tainment and reception in their houses is almost 

 certain, and while in them, perfect security may be 

 relied on. The same native who within a few 

 yards of his house would murder a coming or 

 departing guest for sake of a knife or a hatchet, 

 will defend him at the risk of his own life as soon 

 as he has passed his threshold. 



The people of the Feejee Group are divided into 

 a number of tribes, independent and often hostile 

 to each other. In each tribe great and marked 

 distinctions of rank exist. The classes which are 

 readily distinguished are as follows : 1. kings; 

 2. chiefs; 3. warriors; 4. landholders (matanivanua) ; 

 5. slaves (kai-si). The last have nominally little 

 influence; but in this group, as in other countries, 

 the mere force of numbers is sufficient to counter- 

 balance or overcome the force of the prescriptive 

 rights of the higher and less numerous classes. This 

 has been the case at Ambau, where the people 

 at no distant period rose against and drove out 

 their kings. 



Among the most singular of the Feejee customs, 

 and of whose origin it is difficult to form a rational 

 opinion, is that which gives certain rights to a 

 member of another tribe, who is called Vasu 

 (nephew). To give an idea of the character of this 

 right, and the manner in which it is exercised, I 

 shall cite the case of Tanoa. He, although the 

 most powerful chief in the group, feels compelled to 

 comply with, and acknowledges Thokanauto (better 

 known to foreigners as Mr. Phillips) as Vasu-togai 

 of Ambau, who has in consequence the right of 

 sending thither for any thing he may want, and 

 even from Tanoa himself. On Tanoa's first visit to 

 me, among other presents, I gave him one of Hall's 

 patent rifles. This Thokanauto heard of, and de- 

 termined to have it, and Tanoa had no other mode 

 of preserving it than by sending it away from 

 Ambau. When Rivaletta, Tanoa's youngest son, 

 visited me one day at the observatory, he had the 

 rifle with him, and told me tliat his father had put 

 it into his hands, in order that it might not be de- 

 manded. 



Afterwards, when Thokanauto himself paid me a 

 visit, he had in his possession one of the watches 

 that had been given to Seru, and told me openly 

 that he would have the musket also. While at 

 Levuka, he appropriated to himself a canoe and its 

 contents, leaving the owner to find his way back to 

 Ambau as he could. The latter made no com- 

 plaint, and seemed to consider the act as one of 

 course. 



When the Vasu-togai or Vasu-levu of a town or 



district visits it, he is received with honours even 

 greater than those paid to the chief who rules over 

 it. All bow in obedience to his will, and he is re- 

 ceived with clapping of hands and the salutation, 

 " sa vi naka lako mai vaka turanga Ratu Vasu- 

 levu," (Hail ! good is the coming hither of our 

 noble Lord Nephew). 



When the Vasu-levu of Mbenga goes thither, 

 honours almost divine are rendered him, for he is 

 supposed to be descended in a direct line from gods. 

 Mbenga formerly played a very conspicuous part 

 in the affairs of the group, but of late years it hap- 

 pened to get into difficulties with Rewa, in conse- 

 quence of which Ngaraningiou attacked it, con- 

 quered its inhabitants, and massacred many of 

 them. Since that time it has had little or no 

 political influence. 



The hostile feelings of the different tribes makes 

 war the principal employment of the males through- 

 out the group; and where there is so strong a dis- 

 position to attack their neighbours, plausible reasons 

 for beginning hostilities are not difficult to find. 

 The wars of the Feejeeans usually arise from some 

 accidental affront or misunderstanding, of which the 

 most powerful party takes advantage to extend his 

 dominions or increase his wealth. This is some- 

 times accomplished by a mere threat, by which the 

 weaker party is terrified into submission to the de- 

 mand for territory or property. 



When threats fail, a formal declaration of war is 

 made by an officer, resembling in his functions the 

 heralds (feciales) of the Romans. Every town has 

 one of these, who is held in much respect, and 

 whose words are always taken as true. When he 

 repairs to the town of the adverse party, where he 

 is always received with great attention, he carries 

 with him an ava root, which he presents to the 

 chiefs, saying, "Korai sa tatau, sa kalu" (I bid 

 you goodbye, it is war). The usual answer is, " Sa 

 vi naka, sa lako talo Id " (It is well, return home). 

 Preparations are then made on both sides, and 

 when they mean to have a fair open fight, a mes- 

 senger is sent from one party to ask the other, what 

 town they intend to attack first. The reply is some- 

 times true, but is sometimes intended merely as a 

 cover for their real intentions. In the latter case, 

 however, it rarely succeeds; in the former, both 

 parties repair to the appointed place. 



In preparing for war, and during its continuance, 

 they abstain from the company of women ; and 

 there were instances related to me, where this ab- 

 stinence had continued for several years. 



When a body made up of several tribes has 

 approached near the enemy, the vunivalu, or 

 general, makes a speech to each separate tribe. In 

 this he does all in his power by praises, taunts, or 

 exhortations, as he thinks best suited to the pur- 

 pose, to excite them to deeds of bravery. To one 

 he will talk in the following manner : 



" You say you are a brave people. You have 

 made me great promises, now we will see how you 

 will keep them. To me you look more like slaves 

 than fighting men." 



Or thus : " Here are these strangers come to 

 fight with us. Let us see who are the best 

 men." 



To another tribe he will say, " Where do you 

 come from ?" Some one of the tribe starts up, and 

 striking the ground with his club, replies by naming 

 its place of residence. The vunivalu then con- 



