The Fijians Part 27

In education, however, the Fijian has never had a fair chance. The Wesleyan and Roman Catholic Missions support native teachers in every village in the colony, and every child learns something of reading and writing. The teachers themselves are educated at training schools, where more attention, naturally, is paid to fitting them for their duties as local preachers than to giving them secular education. The two Government enterprises, the technical school and the school for native medical students, have not been a marked success. The boys leave the technical school with a fair knowledge of carpentry and smithing, but as soon as they return home the f.e.c.klessness of village life crushes all the enterprise out of them. Either a powerful chief expects them to work for him without pay, or relations swoop down upon them, borrow their tools, and force them back into the daily round in the village community to which they were born. Therein lies the secret: Custom again a.s.serts herself. The native hereditary _matai_ (carpenter), whose labour and remuneration were alike prescribed by Custom, plies his adze with profit to himself: Custom never contemplated a Government-taught carpenter; she intended the boy to take his turn at yam-planting and hut-thatching, and she revolts. She treats the native medical pract.i.tioner in the same fashion. During his three years' training at Suva Hospital he may have shown great apt.i.tude; he may know by rote the uncouth Fijian version of his Pharmacopoeia, in which tincture is _tinkatura_, and acid is _asiti_; he may even have acquired some skill in diagnosis. But no sooner is he turned adrift in his district with his medicine chest than complaints begin to come in. He has demanded from the chief four porters to carry his chest without payment; he is behaving like a chief, demanding food wherever he goes, and interfering with the customs of the people; and, at last, he is doing nothing for his pay, and his chest is rotting in an outhouse. He has his own tale to tell: the porters dropped his box and broke the bottles; the chief stole all his _masima Episomi_ (Epsom salts), the most popular of his drugs, and what is a doctor to do who has nothing but _belusitoni_ (blue-stone) with which to treat his patients? It was not many months before Dr. Corney, the Chief Medical Officer, who had trained them with so much care, was fain to confess that the native medical pract.i.tioner was a failure.

It is perhaps the strength of the Fijian race that education makes so slight an impression upon his habits and character. The esteem of his own people is more to him than that of strangers, and, if he has been brought up by Europeans in English dress, he will revert to the national costume as soon as he is back in his native village. Ratu Epeli, the late Roko Tui Ndreketi, insisted on wearing the _sulu_ even in Calcutta, and cared nothing for the notice he attracted. The Tongans, on the other hand, and the other Melanesian races love nothing better than to dress up as white men. Most of the chiefs will dine with you with perfect decorum, and use a knife and fork as if they had been born to them, but in their own houses they will sit upon the ground and eat with their fingers as their fathers did. They have adopted such of our inventions as are better than their own--our boats, our lamps and our dishes--merely for convenience, but they care nothing for contrivances that entail a change of habit. The native carpenter, whose only tool is the adze, will buy a Sheffield blade, but he will mount it on the same handle as his fathers used in the age of stone, and will explain, with some reason, that the movable socket, which enables him to cut a surface at right angles to the handle, is an invention that we should do well to adopt.

Though they have a considerable body of traditional poetry, the Fijians cannot be said to have much literary taste. The _mekes_ are mythological and historical, and in the latter the fiction of exaggeration is freely mingled with fact. Without a native commentator they are difficult to translate, being often cast in the form of a dialogue without any indication of a change of speaker. In descriptions of the deaths of heroes the dirge is put into the mouth of the dead hero himself. Boating songs, lullabies, love songs and descriptions of scenery are not to be found in the native poem. In their indifference to the beauty of nature they are in sharp contrast to the Tongans, whose songs are full of admiration for flowers, running water and lovely scenery.

[Pageheader: HISTORICAL POETRY]

They judge the merit of a poem by the uniformity of metre and the regularity with which every line in a stanza ends with the same vowel or diphthong. This is secured by a plentiful use of expletives, by abbreviating or prolonging words, by omitting articles, and other poetic licence, but in very few is this kind of rhyme carried out consistently. Some bards profess to be inspired. Others make no such pretensions, but set about their business in the prosaic manner of a literary hack. They teach their compositions to bands of youths who master every detail of the poem in a single evening. It is then as permanent and unalterable as if it had been set up in type. I had a curious instance of the remarkable verbal memory of Fijians in a long poem taken down from the lips of an old woman in 1893. The poem had been published by Waterhouse twenty-seven years earlier, and on comparison only one verbal discrepancy between the two versions was found. Repeated from mouth to mouth, a popular poem will travel far beyond the district in which its dialect is spoken, and thus one may often hear mekes whose meaning is not understood by the singers. English popular songs, heard once or twice, will thus run through the group corrupted into Fijian words that have the nearest sound to the English ones. The common _yankona meke_ conveys no meaning whatever to the modern Fijian, but it is not necessarily very ancient, for it may be the corruption of a poem composed in a local dialect.

The popularity of an historical _meke_ is not often more than sixty years; those that are older survive only in fragments. The Mission schools have enormously increased the output of trivial and ephemeral poetry; at every annual school feast the children perform _mekes_, celebrating petty incidents of village life, composed by their native teacher, and the old tragic historical poetry has fallen upon evil days and may soon be heard no more.

FOOTNOTES:

[Footnote 103: _The Indiscretions of Lady Asenath._]

CHAPTER XXV

SWIMMING

Swimming seems to come naturally to every Fijian. As soon as a child can toddle, it is playing at the water's edge with older children, and little by little it ventures out until its feet are off the bottom.

Being supposed to be a natural action like walking, no attempt is made to teach it. Inability to swim is always a source of derisive amus.e.m.e.nt.

I remember a journey inland, where many swollen creeks had to be crossed, and all bridges had been broken down. A servant who was with us, a native of Malicolo, who could not swim, had to be ferried across clinging to an impromptu raft of banana stumps. Though the wearied carriers had to cut and make this raft anew at every crossing, the roars of good-natured laughter seemed to be ample reward, and the joke never grew stale.

In long-distance swimming the natives adopt a sort of side-stroke, in which nothing but the head is above water. They move smoothly and rapidly through the water, the legs and the right arm giving the propulsion, and the left hand striking downwards under the body. When a quick spurt is required, they use the overhand action with both arms alternately, with the cheek resting flat on the water as the arm on that side is driven aft. With this action they can swim at greater speed than all but the best European swimmers. They can swim immense distances, and no swimming-board or float is ever used, as in the Eastern Pacific, in surf swimming, except by children in their play.

[Pageheader: METHOD OF DIVING]

There are many swimming games, such as chasing a fugitive and wrestling in the water. On a calm evening the water is black with the heads of laughing men and women. I have joined in these sports, and though I am at home in the water, as swimmers go in England, I confess that when I was pulled down by the legs from below, and ducked from above when I tried to come up, I was glad to escape from them with my life. In the game of _ririka_ (leaping) a cocoanut log is laid slantwise from the beach to an upright post in the water. The people run up this incline in endless file, and their plunges whiten the surrounding water with foam.

The Fijian is a good diver, though inferior to the Rotuman and the native of the Line Islands. When diving he does not plunge head first from the swimming position, but draws his head under, and reverses the position of his body under water without creating a swirl. If the water is not too deep, when he reaches the bottom he lies flat with his nose touching the sand, his hands being behind the back, and propels himself with incredible speed by digging his toes into the sand. English divers, who can realize the difficulty of this manoeuvre, may be inclined to doubt this statement, and for their benefit I will relate how I came to have ocular demonstration. At Christmas-time in 1886 I organized athletic sports at Fort Carnarvon, an isolated little quasi-military post garrisoned by fifty men of the Armed Native Constabulary in the heart of Vitilevu. The mountaineers of the neighbouring villages were invited to compete with the soldiers, who were recruited from the coast.

In wrestling and running the soldiers held their own, but when it came to swimming and diving they were nowhere. The course was a backwater of the river about 8 feet deep, and I went down the bank 150 yards from the starting-point to judge the winner. Our most expert diver was a Mathuata coast man, and he came to the surface 20 yards short of me, after being down 75 seconds. I had already written him down as winner, when a head bobbed up fully 20 yards beyond me. It was a sooty-skinned, insignificant little mountaineer, who did not seem much distressed, and was so pleased with our applause that he offered to repeat the feat. I sent for him next day, and took a lesson in 4 feet of clear water, where I could plainly see his every movement. It amused him immensely to see my futile efforts to keep my head on the bottom, for whenever I drove myself forward with my toes, my head would rise to the surface. The art seemed to be to arch the body so that the head and feet were lowest, and to move the legs with the knees drawn straight up under the stomach. I raced him, he using the ground and I swimming under water, and found that he went more than twice as fast. The hill natives, who bathe only in fresh water, are better swimmers than the coast people.

Another water game is peculiar to the rivers. In flood-time, when the river is running like a mill-race, you put to sea on a banana stump, with the thinner end held firmly between the knees, and the b.u.t.t under your chest, using the hands to steer and keep yourself in mid-stream. In shooting the rapids, you let the submerged end take the b.u.mp over the stones, but sometimes you receive serious bruises. Woe betide you if you get into a whirlpool and turn over, for you then have to part from your craft, and are in danger of being sucked under and drowned. From Fort Carnarvon the river sweeps round a bend of fifteen miles, and returns to a point not very far from the place of departure. We used to set forth in a flotilla of twenty, and cover the distance in little more than half-an-hour, our native companions keeping up an incessant chorus of laughter and song as we swept past the villages.

In one place on the Singatoka, near Nakorovatu, the sunken rocks cause a back current nearly as fast as the main stream, an elongated whirlpool half-a-mile long. A few strokes at each end are enough to take you from one stream into the other, and you may thus be carried up and down the river without effort.

[Pageheader: THE DEEP PLUNGE]

Fijians never take headers. Under ordinary circ.u.mstances they bathe without immersing the head, because their thick mat of hair is difficult to dry. When they plunge from a height it is always feet first. I once lost my ring in the deep pool at the mouth of the submarine cave at Yasawa-i-lau, and I offered a sovereign to any one who would find it.

The water was over twenty feet deep, and the divers found that they could not reach the bottom with breath enough to search for it without plunging from a height. Even then they plunged in feet first, and turned over when near the bottom. But the ring had evidently sunk into the soft white ooze, which the divers churned into a thick cloud until further search was useless.

CHAPTER XXVI

FISHING

Every Fijian is a fisherman by instinct. At ten years old, with a little four-p.r.o.nged spear, or with a bow and a four-p.r.o.nged arrow, he is scouring the pools left on the reef by the receding tide, and by the age of eighteen his aim is unerring. He fishes for the pot, not for sport, and seldom does he come home empty-handed. The spectacle of a big fish swimming in the sea never fails to stir his emotion. A _sanka_ darting across the bows of your boat will touch the most lethargic of your crew to tense excitement; no spear being at hand he will poise and cast your precious boat-hook at the monster, and fling himself into the sea to recover it. Even among the tribes of hereditary professional fishermen this emotion is never staled by use.

Wherever the sea runs up into sandy or muddy inlets there stands a fish-fence belonging to some village in the neighbourhood. The fence is from 100 to 200 yards long, built of reedwork supported by stout stakes driven deep into the mud, and shaped like the segment of a circle with its axis on the sh.o.r.e, and about the middle there is a bag-shaped annex with an intricate entrance so contrived that a fish making for the sea as the tide recedes will nose his way through it into the annex and not be able to make his way out again. There is a scene of wild excitement and confusion when the spearmen enter the annex at low-tide. Mad with terror, the great fish lash the water into foam as they dart hither and thither and leap clear of the water to escape the spear-thrusts.

[Ill.u.s.tration: The Chief's Turtle Fishers.]

[Pageheader: THE ROYAL FISH]

These fences do not survive tempestuous weather. The waves soon make a breach in them, and the smallest hole renders them useless. When they are rebuilt it is generally at a different place, and ruined fish-fences may be seen at every inlet along the coast. But this is for another reason; after some months of use the fish appear to know their danger and to avoid the fence. Perhaps their range is very much restricted, and when the fence has caught all the fish in its immediate neighbourhood the sea at that point is depopulated for the time. At Nasova a superior fence was built of wire-netting. Its daily catch for the first few weeks was enormous--on some tides not less than 1500 fish of five pounds'

weight and over--but a few weeks later the catch failed quite suddenly, and thereafter the trap was scarcely worth examining.

In the larger rivers the natives build stone fish weirs constructed to lead into a basket trap. A rope bristling with fibre streamers is dragged by men on both banks to frighten the fish down-stream, and the basket is filled.

But these are mere amateur expedients compared with the methods of the fisher tribes. These, as will be explained in another chapter, own no planting lands, but barter their fish for vegetables, or live upon the bounty of the great chiefs for whom they work. Their skill as seamen was unsurpa.s.sed, and in the great confederations they manned the big war-canoes.

In Fiji the royal fish is the turtle. Every considerable chief had turtle fishers attached to his establishment. He would allow them to take service with other chiefs for ten expeditions. The hiring chief paid them by results; for blank days they received nothing, but food and property were given to them for every catch, and a considerable present was made to them at the end of their engagement. The turtle men use nets of sinnet from 60 to 200 yards long and 10 feet wide, with meshes 8 inches square. The floats are of light wood 2 feet long and 5 feet apart; the weights pebbles or large sh.e.l.ls. A canoe takes the net into deep water, and pays it out in a semicircle with both ends resting on the reef. This intercepts the turtle on his way back from his feeding-grounds in shallow water, and only a perfect knowledge of his habits guides the fishermen to choose the proper time and place. If the turtle takes fright at the net the men drive him forward by striking the water with poles, and stamping of the canoe deck, and the dipping of a float is the signal that he is entangled. The catch is announced by loud blasts on the conch, and the canoes are received with the same noise of triumph as when they brought back bodies for the cannibal ovens. The women meet them with songs and dances, and sometimes they pelt the crew with oranges and are chased from the beach with loud laughter.

[Pageheader: A CRUEL DEATH]

The hen turtle is taken when she crawls on sh.o.r.e to lay her eggs, and the nest itself is robbed when eyes are sharp enough to detect the place where she has so cunningly smoothed the sand over it. But in Kandavu the turtle is actually taken in the sea without nets, and this is sport indeed. Two men go out in a light canoe; the one paddles in the stern while the other lies upon his stomach with his head projecting over the bow, and with a heap of pebbles under him. With scarce a ripple from the paddle the canoe is gently propelled to and fro over the bottom where grows the green sea-gra.s.s which is the turtle's favourite pasture. The watcher in the bow lifts his hand; the motion is checked; he takes a pebble from the heap beneath him, and drops it gently into the water.

Down it goes pat upon the sh.e.l.l of the feeding turtle. Unsuspecting danger, the beast crawls lazily out of range of such accidents and begins to feed again. Steered by hand-signals from the watcher the canoe swings her head over him again, and another stone taps rudely at his sh.e.l.l. It may need a third or even a fourth to convince him that this rain of solid bodies from the upper world is more than accidental, but this unwonted exercise at meal times has bereft him of breath. Air he must have, and he makes slantwise for the surface. Then the sport begins; the watcher s.n.a.t.c.hes off his _sulu_ and plunges down into the depths to meet him. The art lies in seizing him by the edge of the fore-flipper, and in turning him over before he reaches the surface. It is a slippery handhold, but the hand that grasps the limb higher up will be nipped between the flipper and the sharp edge of the sh.e.l.l, and to seize a turtle by the hind-flipper is to be the tin can tied to the puppy's tail. Having seized your flipper by its edge, you must turn the beast over on his back (if he will let you) and propel him to the surface, where your companion will help you to hoist him on board. The turtle spends his few remaining days lying on his back, and throughout Western Fiji he dies the horrible death which is prescribed by custom: an incision is made at the junction of the hind limb with the under sh.e.l.l, and through this the entrails are drawn out. After their removal, and even during the process of dismemberment, he continues to live. I have often reasoned with the natives against this cruelty, and they have listened to me with amused surprise; "It was the way of our fathers,"

they said; "if we cut off his head he would not die any sooner, and the meat would be spoiled." When a great feast is in preparation turtle-fishing begins several weeks in advance, and the beasts are kept alive in a stone or wickerwork enclosure in shallow water, which is called a _mbi_. They can thus be kept alive for several months. There was a tragic note in the fate of one little turtle captured when he was no bigger than a soup plate, and presented to an European as a pet. The owner had moored him to a stake by a string fastened to his hind-flipper, and for several days and nights he swam bravely but fruitlessly towards the open sea. But when, in pity for this wasted expenditure of energy, his owner built a wickerwork _mbi_ for him, and cut him loose, and he had explored every inch of his cage for an opening, he abandoned the hope that had buoyed his spirits, and died in twenty-four hours--a victim, one may suppose, of a broken heart.

The Fijian nets are so like our own that a newcomer may believe that they have been imported. They are made of hybiscus fibre, and the mesh and knot are identical with those of the European net-maker. Long seines are used occasionally, but a commoner practice is to drag the _rau_--a rope of twisted vines, bristling with cocoanut fronds, several hundred yards long. The ends are brought together, and the fish are speared and netted in the narrow s.p.a.ce enclosed by the _rau_.

The women do most of their fishing with two-handed nets mounted on sticks six feet long. A line is formed with two women to each net, standing to their waists in the sea. As the fish make for the sea in the ebbing tide they are scooped up and held aloft; the ends are brought together, and a bite in the head from one of the women kills the fish before it is slipped into the basket hanging from her shoulder. The _kanathe_, a kind of mackerel, and the garfish spring high out of the water in their efforts to escape, and it needs very dexterous manipulation of the net to intercept them; sometimes women receive ugly wounds in the face from these fish.

Eels grow to a great size in the rivers, and in the inland districts the women mark their lairs in holes in the bank, and stupefy them with a vegetable poison extracted from the stalk of a climbing plant, or with tobacco. A sort of sponge made of bark-cloth is saturated with the poison, and is quickly immersed and pushed into the mouth of the hole; the poison distils into the surrounding water, and after a few minutes it is safe to explore the recesses with the naked hand. The narcotic effect of the poison is only temporary; left to itself in clear water the fish would recover in about five minutes.

[Pageheader: _MBALOLO_ FISHING]

Strangest of all fishing is that of the _mbalolo_, which is still an annual festival in the districts where it is taken. The _mbalolo_ is a marine annelid about six inches long and of the thickness of vermicelli.

It is found on certain sea reefs in various parts of the Samoan, Tongan and Fijian groups, and probably elsewhere in the Pacific. For ten months in the year it is never seen at all. Somewhere deep in a reef cavern it is growing to maturity, but on the night of the third quarter of the October and the November moons it swarms in myriads to the surface and dies, phoenix-like, in the propagation of its kind. So exact a time-keeper is it that it gave names to two months in the native almanac. October was called the _Little Mbalolo_, because the swarm in that month was comparatively insignificant; the _Great Mbalolo_ was November, and preparations for the fishing in that month were made several weeks in advance. The fact--and it is a fact--that an annelid should observe lunar time would not be very remarkable in itself, but it seems that the _Mbalolo_ observes solar time as well. As Mr. Whitmee has pointed out, the moon directs its choice of a day, and it follows that the creature cannot maintain regular intervals of either twelve or thirteen lunations without changing the calendar month of its reappearance. For two years it rises after a lapse of twelve lunations, and then it allows thirteen to pa.s.s, but since even this arrangement will gradually sunder solar and lunar time it must intercalate one lunation every twenty-eight years in order to keep to its dates. It has now been under the observation of Europeans for more than sixty years, and it has not once disappointed the natives who are on the watch for it. What are the immediate impulses of tide or of season that impel it to rise on its appointed day no one has attempted yet to show.

Consider for a moment how many centuries must have pa.s.sed before the desultory native mind became impressed with its regularity. Even on the night of the _Great Mbalolo_ it is not a conspicuous object on the sea.

Mere chance must have brought the fisherman into a _mbalolo_ shoal; years must have pa.s.sed before a second chance again revealed its habits; decades before the unmethodical mind of natural man had realized its annual recurrence and had noted the day and the hour.

It is only at certain points in the sea reef fringing outlying islands that there are _mbalolo_ holes. The canoes congregate there before midnight. The behaviour of the fish is the first signal; they are there in hundreds, dashing hither and thither in a criss-cross of phosph.o.r.escence. Towards morning they lie, stupid from surfeit, flapping their fins helplessly on the surface, and are speared in great numbers.

It is an orgie of rapacity and greed. _Salala_ gorge themselves on _mbalolo_; _sanka_ devour the _salala_; rock-cod swallow the _sanka_; a few sharks fill their bellies with rock-cod; and man, as usual, preys upon all alike.

As the night advances the surface of the sea is oily and viscid with the interlaced bodies of millions of _mbalolo_ that feel slimy to the touch as one stirs the water. There are breaks in the ma.s.s, and natives have a.s.sured me that through these they have seen an oscillating stalk, about the thickness of a man's thigh, coiling up from the depths--a fountain of worms spouting from some chasm in the reef. The fishermen scoop up the worms with cocoanut baskets and empty them into the canoe until the hold is full. The ma.s.ses of worms are boiled, cut into slabs, and sent, like wedding-cake, all over the country, packed in banana leaves. To the European taste these dark-green ma.s.ses, though unappetizing to look upon, are not unpalatable. They taste like caviare.

Mr. Whitmee, who made a scientific examination of the _mbalolo_ in Samoa, took a gla.s.s jar with him to the fishing, and watched the behaviour of the worm in captivity. His catch included both brown and green worms, the brown being the males and the green the females. They varied in length, and as they swam incessantly round the jar with a spiral motion he noticed that the shorter ones of six inches long had two screw turns and the longer at the most three. Fished up by the finger and thumb they broke spontaneously into short lengths at their jointings.

[Ill.u.s.tration: Slaughtering the Turtle.]