LIFE HEREAFTER. 399 
pyramids, and that “Jali” in Egyptian means ‘to re- 
joice,’ and that “lali” in Fijian is the name of a drum- 
beater when people do rejoice, advance conclusions of 
a startling description. 
About tive miles east of Naicobocobo there is a soli- 
tary barren hill on the top of which grows a sacred 
screw-pine, which the soul of a married man must hit 
with the spirit of the whale’s tooth,—remember, in 
Fiji all things have souls!—if he wishes to make sure 
of his wives being strangled to follow him to his future 
abode. A similar screw-pine stood on the east end of 
Vanua Levu, and was cut down by Chief Mara (p. 229) ; 
and I may further add that an identical belief attaches 
to some on the top of Degei’s mountain: so that super- 
stition seems to have placed these trees very conveniently 
within the reach of all who desired to avail themselves 
of their power. 
It is by no means clear where Bulu, the ultimate 
abode of bliss, is situated, and whether it is, as in the 
Tonguese mythology, a distant island; but the fact that 
it cannot be reached except in a canoe shows that it is 
separated from this world by water, across which the 
souls have to be ferried by the Charon of Fiji. Before 
embarking they have to do battle with Samuyalo, the 
killer of souls, informed of their approach by the cries 
of a parroquet ; should they conquer, they are allowed to 
pass on towards the judgment-seat of Degei, but if they 
should be wounded or defeated, they have to wander 
amongst the mountains. Again, if to any questions they 
should return untrue answers, Samuyalo gives the lie 
direct and fells them to the ground. Bachelors have a 
still greater difficulty to encounter, and stand scarcely 
