The Fijians Part 6

Personal Lala

If there had been but one system of land tenure throughout the group, the loose limitation of the personal _lala_ enacted by the government would have worked well enough, so long as the hereditary chief had been the holder of the government office. But among no primitive people in the world, perhaps, is found so great a diversity of inst.i.tutions relating to land as among the Fijians. The group being the meeting ground of the Polynesians, whose ruling aristocracy claimed special rights in the soil, and the Melanesians, whose inst.i.tutions are republican and who hold their waste lands in common, there is every grade of land tenure ranging from absolute feudalism or serfdom to peasant proprietorship. And the systems are further complicated by the natural peculiarities of the soil; in river deltas where cultivable land is continually shifting and but little labour is required to reclaim fields from the mud flats, ownership becomes necessarily individual, and a regular system of transfer springs up.

For several years it did not occur to any one that the right to personal _lala_ was merely a property in land. For the first few years after annexation the government had enough to do in settling the land claims of Europeans without touching the th.o.r.n.y question of native t.i.tles. The Lands Commission established the fact that the chiefs had no right to sell land without consulting the wishes of their people, but it was outside the scope of the inquiry to define what their interest in the land really was. That the government had a suspicion of the truth is shown by Section 4 of Regulation No. 5 of 1881, in which it is provided that 40 per cent, of the rent of lands leased to Europeans is to be given to the Turanga i taukei--a status that exists in all the large confederations, but which is unknown among the tribes of Melanesian origin in western Vitilevu.

[Ill.u.s.tration: Building a Chief's House.]

[Pageheader: PERSONAL _LALA_ IS RENT]

It was not until 1890 that the government found leisure to attack the native boundaries, and then the truth came out. By that time the natives had come to regard land from a new point of view. The princ.i.p.al commodity of old Fiji was food. Land had no value except in so far as it produced food, and, therefore, the mere possession of it was not coveted unless there were inferiors living on it as cultivators. But as soon as it was realized that land, when leased to Europeans, produced money, the earth-hunger of the chiefs increased a thousandfold. They now laid claims to lands which, twenty years before, they would not have accepted as a gift, and tried to prove their case by quoting instances in which the resident cultivators had done them _lala_ service. The rival claimants would as eagerly a.s.sert that the services in question were given in token of grat.i.tude for protection, or out of mere neighbourly feeling in times of scarcity--for anything, in short, but rent, and would allege delicate shades of distinction in the ritual employed. But all alike admitted that a chief's interest in land would be established if he could prove an ancient right to order gardens to be planted by subject tribes, or to demand services from them in house-building, fishing or contributions for the entertainment of visitors. In few cases did the chiefs claim an absolute proprietorship in the soil; they admitted that the land was vested in the people living upon it, subject to the usual tribute.

Personal _lala_, then, was a landed interest. The chiefs of the large confederations had acquired it partly by appropriating the common lands of the tribe, and partly by the conquest or protection of the weaker tribes that made up their confederations. And if this seems to be but a slender t.i.tle to so enormous a privilege, let it be remembered that the large landed proprietors in Europe have come by their property in no more regular or legitimate a fashion. Until the establishment of the Copyhold Commission some of the landed interests in England were quite as divergent from modern ideas as _lala_. Yet, among those who advocate that property in land should be transferred from the landlord to the State, there are few who propose to make the change except upon the basis of fair compensation to the landlords. It is a recognized principle of modern legislation that whenever a cla.s.s has acquired certain rights by prescription, no measure injuriously affecting such rights shall be enacted without fair compensation. Policy as well as justice made it inc.u.mbent upon the British Government to confirm in their ancient rights the chiefs who had voluntarily ceded their country.

But the attempt to reduce these rights to written law was most unfortunate. Chiefs who were landlords were, at a stroke of the pen, given the right to exact personal _lala_ from tribes who were not their tenants; and throughout quite half the group, the right to personal _lala_ was conferred upon chiefs who were not landlords at all, and had no claim to it whatever. Confusion became worse confounded when the hereditary chiefs were expelled from office for misconduct, and persons of inferior rank were appointed to succeed not only to their official duties, but to their private rights to personal _lala_. Had the question been understood it would have been easy to frame a regulation of limiting the exercise of personal _lala_ to those chiefs ent.i.tled to it by ancient usage, allowing each disputed case to be decided on its merits, and to limit the holders of government offices of _Roko Tui_ and _Mbuli_ to _lala_ for communal purposes. It says much for the tenacity of customary law that the chiefs took so little advantage of the ignorance of the government--an ignorance that may be compared with the mistakes made by the Indian government in the matter of the Ryots. The chiefs of the miniature republics of western Fiji have never attempted to claim personal _lala_, and even chiefs, such as _Roko Tui Ra_, who were brought from other provinces by the government to be _Roko Tui_ over people who had never been federated under a paramount chief, have used their powers very sparingly, although they were placed in the false position of having to maintain large establishments on very insufficient salaries.

[Pageheader: _LALA_ RECEIVES LEGAL SANCTION]

The Colonial government has been bitterly attacked by certain European critics for permitting _lala_ to exist at all. Insufficient knowledge of the subject has betrayed them into expressions as inaccurate as they are intemperate. "Slavery," and "Legalized Robbery," are not the strongest terms that have been applied to _lala_, and the people have been described as sunk in apathy and despair under the exactions of their chiefs. Let us see how far these charges are borne out by facts. The native regulations that defined the _lala_ also provided that--"If any town shall desire to commute its _lala_ work due to any chief for a fixed annual payment in money or in kind, and such chief shall have accepted such commutation with the Governor's sanction, the right of _lala_ cannot again be resumed by him. A record of all such commutations shall be kept in the Native Affairs Office." Although many native communities now receive large incomes from rents and surplus taxes, from which commutation could be paid, there has been no single instance of an application to commute the _lala_ during the thirty-one years in which the Regulation has been in force. If the people felt the _lala_ to be oppressive they would not have hesitated to tender the trifling annual payment that would free them from it. There is no doubt that the _lala_ has been pushed beyond its legitimate uses, but always by the chiefs of the confederations. Personal _lala_ cannot be legitimately applied without the reciprocal obligation of providing the workers with food (_vakaotho_), and when the chief neglects this obligation, or uses the _lala_ in the execution of work for Europeans, the _lala_ at once becomes, not legalized robbery, for it is illegal, but oppression. An instance of this occurred before annexation, when, as already related, the American Government had fined king Thakombau 9000 for the destruction of Vice-Consul Williams's house in a fire that was probably accidental. The people of the Tailevu coast were ordered to fish _beche-de-mer_ for sale to Europeans in order to meet the American claim, but they refused, though they knew that refusal might cost them their lives. For Thakombau they would cheerfully have stripped themselves of all they had, but to collect produce destined for a foreigner was an infringement of the law of custom.

The instances of oppressive _lala_ nearly all came from one province--that of Thakaundrove--governed by a young chief who, having been educated in Sydney, wished to live in European style beyond his means. For abuse of the _lala_, especially in levying goods for sale to Europeans, he was punished more than once by the government. The people who complained against him were those over whom the hereditary right to _lala_ did not exist, and not those who were the natural tenants of his estates. It is a significant fact that although the people have largely lost their fear of lodging complaints against their chiefs, most of the complaints that are made allege wrongful division of money or land, while very few indeed are based upon abuse of the _lala_. The commission appointed in 1893 to inquire into the causes of the decrease of the natives went very fully into these charges, and reported that throughout the largest portion of the group, no real discontent existed, and that in those provinces where the chief had influence enough to abuse the _lala_, the reported discontent was rather in the nature of grumbling at the inexorable regularity of the call for tax and communal work than at the chief's _lala_, for punctual recurrence is peculiarly abhorrent to the desultory mind of the Fijian. These murmurs, which are not thought worthy of being formulated in complaints, naturally reach the ears of the resident Europeans, to whom they are given as excuses for broken promises, and for disinclination to work. The fact is that _lala_ by a hereditary chief, unless pushed to great excess, is not considered a hardship by a Fijian. And seeing how lately the chiefs enjoyed absolute power, and how the temptations laid in their way by the introduction of money have increased, it is surprising how little they have abused their power. It is unreasonable to expect from them an entire freedom from errors which are not unknown in our own civilized society, where the rich take advantage of the poor, the strong of the weak, the shrewd of the simple.

[Pageheader: SPOLIATION SANCTIONED BY CUSTOM]

Defects are common to all social systems, and at the most the legal recognition of the so-called communal system and the government of the chiefs was a temporary compromise intended to last only until the people could walk alone. The hostile critics of the system have viewed the question solely by the light of modern civilization, holding the belief that whatever fails to coincide with that system must be forcibly dragged into line with it. They have forgotten that no social system is perfect, that in civilized society there are many who own more property than they can profitably use, while others have scarcely enough to maintain existence. Our own system is in a process of transition. Our upper cla.s.ses, formerly basing their claim of rank upon the purity of their descent, now rely upon the possession of wealth. The relations of master and servant having pa.s.sed from slavery to wage-earning, are now in the first stage of evolution from wage-earning to profit-sharing. The system may some day reach perfection, perhaps in the direction of state socialism, but it is not in its present state a model upon which the Fijian should be made to mould itself.

Two examples of spoliation recognized by customary law should here be cited, because though they are "robbery" legalized by the law of custom (albeit unlawful in the eye of the government), it has never occurred to any one of the victims to seek redress. The first was exercised by what is known as the right of the _vasu_ which has its origin in the peculiar marriage laws of the Fijians. Every Fijian was said to be _vasu_ to the clan of his mother, and in theory had a lien over all the property of her family, but of course only the sons of women of high rank would dare to claim such a right, though low-born _vasus_ could always count upon a welcome at the hands of their cousins. To the rights of the _vasu levu_ (great _vasu_), _e.g._ the son of the reigning chief's daughter or sister who was royal on both sides, there was practically no limit. He might ransack the houses, sweep the plantations bare, kill the pigs and violate the women without a murmur from the unfortunate dependants of his kinsmen. In this way villages are occasionally swept of everything of value. I do not think that in former days the people felt anything but honour in being so singled out for plunder, and even now, when they are fully aware of their legal right to refuse, the ties of custom are stronger than their new-born love of independence. They give their property with an outward show of good-humour, and vent their mortification in grumbling among themselves, and to the neighbouring Europeans. I remember Mbuli Malolo, who, as chiefs went, had a high reputation for care of the welfare of his people, taking his ten-year-old daughter, just recovered from sickness, for a tour round the poverty-stricken islands of the Mamanutha group. The little girl was led from house to house to point out every article of clothing and furniture that happened to take her childish fancy; and, everything she chose being swept up and carried instantly to her canoe, she left a trail of dest.i.tution behind her. Though the poor people knew that I had power to redress their grievance, they made no complaint; they only mentioned the matter to account for their abject poverty. In 1887 I offered to interfere on behalf of certain natives of Koro, thus despoiled by one of the Mbau chiefs, but the natives themselves begged me to take no action, saying that it was their custom to give whatever their chiefs asked, and that their grumbling to Europeans who had given me the information was not to be taken seriously. In this they could not have been actuated by fear of the chief's resentment, for he belonged to another province, and had no official relations with them.

[Pageheader: NATIVES MAY COMMUTE _LALA_]

The other example is the curious custom arising out of the tie of _vei-tauvu_, which, though not due to the influence or authority of chiefs, has also sometimes the effect of stripping a village of all movable property. As already explained, the people of two villages, who, though now widely separated, worship the same G.o.d--that is, trace their origin to a common source--are said to be _vei-tauvu_, and have the privilege, when visiting one another, of killing the domestic animals, stripping the food plantations and appropriating all chattel property belonging to their hosts. A remarkable instance of this occurred in 1892. The formerly influential, but now quite insignificant, island of Nayau, on the eastern confines of the group, contrived, with the utmost difficulty, to raise a hundred pounds for the purchase of a cutter. In due course the people came to Suva to take over their little vessel. On the first night out, whether by accident or design, they dropped anchor at the chief village of the tribe of Notho. Under ordinary circ.u.mstances they would have behaved themselves as befitted persons of their insignificance, but, no sooner had they anch.o.r.ed than a deputation of the Notho chiefs put off in a canoe to bid them welcome as brothers of the _tauvu_. In the speeches of welcome allusion was made to the old tradition of the origin of the Notho tribe, how, in times long past, a princess of Nayau had been swallowed by a monstrous shark, and how a Notho chief having slain and ripped the monster, rescued her and took her to wife. Her rank being superior to his, her children worshipped the Tutelary G.o.d of Nayau, which was a shark, and the two tribes became _vei-tauvu_--that is to say, of common origin. In these poverty-stricken islanders the men of Notho were now to recognize the elder branch of their family. It took a little persuasion to convince the visitors of the full extent of their good fortune, but when they were convinced they made ample amends for their neglect. While the men of Notho sat pa.s.sive in their huts, they ran riot through the village, tearing down the cocoanuts and plantains, rifling the yam stores, and slaughtering every pig and fowl that did not escape by flight. They destroyed, indeed, far more than the hold of their little vessel could contain, and they left their dear brothers of the tauvu with nothing but complimentary speeches to console them for the famine they would have to face.

Unlike the _vasu_, the _vei-tauvu_ was used reciprocally. The Notho clan cherishes the intention of visiting Nayau, and exacting from their brothers an eye for an eye. But the custom, like the tie of relationship in which it is founded, is already in decay, being incompatible with the growth of modern ideas of property. Had it been frequently exercised the government would long ago have put a stop to it.

The Commission of 1893 recommended the government to encourage the chiefs' tenants to commute the obligation of personal service. In Tonga, on the abolition of the personal right of _lala_, the chiefs were compensated by being made Lords of the Manor over large tracts of land which yielded a fixed rental from every native occupying them, and from every European settler to whom the landlord chose to lease land. The Crown collected all rents and paid them over to the landlord, who, however, had no right of eviction. The tenants held their land on hereditary tenure, and default in payment of rent was visited with distraint instead of eviction. This system was possible in Tonga, because in ancient times the land there was regarded as the property of the spiritual chief, the Tui Tonga, who could thus be made to grant manors to his inferior chiefs without doing violence to native ideas: but in Fiji, where the rights of the Crown have never been insisted on, and the land is for the most part vested in the commune, such a scheme would be impracticable.

In Fiji the time has come for adopting one of three schemes, for the tendency towards the sub-division of the communal land among individuals is growing so rapidly that unless something is done immediately, the government will find itself face to face with a very serious difficulty.

Either the tenants should be induced to buy out their chiefs' interests for a sum down to be invested for the chief by the government, or an annual money compensation in lieu of all personal _lala_ should be fixed by the native land court; or in those districts in which land is likely to be leased to Europeans, portions of the communal land should be vested absolutely in the chief in lieu of all personal _lala_, with the power to lease, but not to sell, his holding. The economical aspect of this latter arrangement would be to throw open to settlement on easy terms considerable areas of native land in various parts of the colony, for the chief would eagerly welcome tenants who would yield him an income in money in lieu of the services of his people. While many of the chiefs would gladly accept such commutation, it is doubtful whether the people, superabundant though their land is, would voluntarily part with any portion of it for an equivalent, so slender in their estimation is immunity from personal service. Yet, so tenacious is the law of custom, that for some time after they had commuted their obligation it is probable that the people would continue to give their services voluntarily to their chief, whose prestige would be in nowise affected by the legislative restrictions imposed by foreigners.

[Ill.u.s.tration: Spoil from the plantations--(Taro, Cocoanuts and Yangkona).]

At the end of 1898, however, a step was taken towards compelling obedience to the Native Regulations in the appointment of four European travelling inspectors who divide the group between them, and go from village to village, persuading, exhorting, and, in the last resort, threatening with prosecution persons who neglect to comply with the Native Regulations concerning sanitation and the planting of food. It is too early to look for any tangible results from this measure, of which the success must chiefly depend upon the tact of the persons selected for the appointments. But, in so far as it is a recognition of the fact that the people cannot govern themselves, and that it is safe to subst.i.tute Europeans for native agents now that the powerful chiefs of confederations are pa.s.sing away, leaving a mere t.i.the of their power to degenerate descendants, it may be a step in the right direction.

[Pageheader: COMMUNISM THROUGH _KEREKERE_]

Community of Property through Kere-Kere

The Fiji commoner reckons his wealth, not by the amount of his property, but by the number of friends from whom he can beg. There is no time in the history of the Fijians when literal communism obtained. The tribal waste land, it is true, was held in common, but the land actually in cultivation for the time being, and the cocoanut and other fruit trees were the recognized property of the man who planted them and of his heirs. Poultry and pigs were held individually, and the ownership was jealously guarded, the poultry being marked in various ways to secure identification, and native manufactures of all kinds were the individual property of the makers.

But, while individual rights were thus far recognized, the claims of the tribe and of relationship were so strong as to const.i.tute a lien upon all individual property. A man who would regard the theft of his pig as a deadly injury, and who would resent a stone thrown at his pig as an insult offered to himself, would not feel aggrieved if called upon by communal _lala_ to provide food for visitors to the village, even though they were unwelcome, nor would he think of refusing any of his possessions to a fellow-townsman who begged them of him, consoling himself with the reflection that the gift affords him a claim upon the borrower at some future time.

What the _solevu_ was between tribes, the _kere-kere_ was between individuals--a mere subst.i.tute for trade by barter. A man had more salt in his house than he wanted; his more needy neighbours begged it of him.

He in his turn, wanting yams for his daughter's marriage feast, has a claim upon each one of them. And so the system works out to a balance.

It may be the first stage in evolution from the state in which the proprietary unit was the tribe, or more probably it is the most ancient of all laws of property, and dates from the day when Palaeolithic man first found a bludgeon that balanced to his liking. Indeed, it is difficult to imagine how primitive society could exist without some such custom as communal _lala_ and _kere-kere_ within the limits of the tribe. So long as there was but one standard of industry and all men worked alike, the system answered well enough; but, as soon as each individual became free to indulge his natural indolence, having no longer the stimulus of fear, the custom was mutilated. The industrious had no longer any incentive to industry, knowing that whatever they acc.u.mulated would be preyed upon by their more idle relations. Fear of public opinion still prevents the richer native from refusing what is asked of him, though he knows very well that the recipient of his bounty is too idle and thriftless ever to be in a position to yield him an equivalent.

[Pageheader: THE FATE OF A REFORMER]

_Kere-kere_, which was formerly the pivot of native society, now wars unceasingly against the mercantile progress of the people. One might multiply instances of the resentment shown by Fijians against any of their number who tries to improve his position, or acc.u.mulate property, by braving the ridicule of those who would beg of him. In the few cases in which Fijians have shown sufficient independence to defy the importunities of their friends, they have been made the victims of a kind of organized boycott well calculated to deter others from attempting to follow their example. There is the case of Tauyasa of Naselai on the Rewa river, who had a banana plantation and paid coolies and Fijians to work for him. His industry prospered so that he was able to buy a cutter and a horse, and furniture for his house. To the chiefs who flattered him, and the host of idle relations who wanted to live upon him, he turned a deaf ear, obstinately refusing to part with his property. They retaliated by circulating infamous stories about him, and by ridiculing him with the taunt that he was aspiring beyond his station, and was trying to ape his superiors, the reproach that is of all the hardest for a Fijian to bear. The worry of this petty persecution preyed upon his mind so grievously that he took to his mat, and foretold the day of his death. But not even his memory was allowed to rest in peace, for the native teacher who preached on the Sunday following his death, cried, "Who shipped China bananas on the Sabbath?"

and then in the pause that followed, he whispered hoa.r.s.ely, "Tauyasa!"

Again he shouted, "Where is Tauyasa now?" and slowly twisting his clenched fist before him he hissed between his teeth, "He is squirming in the everlasting flames."

A native of Ndeumba, who used to make a net income of 250 a year from his banana plantation, and had money deposited in the bank, asked not long ago whether the government would not make the custom of _kere-kere_ illegal, so as to furnish him with an excuse for refusing to give money away. He could only keep his profits to himself by depositing them in the bank and saying that he had none, and who knew whether the bank might not some day stop payment as he had heard banks had done in Australia? If the government would only make begging between relations illegal, he said he would have a valid excuse for refusing to give; otherwise he would always be ashamed to refuse money to importunate relatives. When this was mentioned to some Mbau women of high rank without the disclosure of the man's name, they at once identified him with Sakease, whose n.i.g.g.ardly spirit appeared to be notorious.

Occasionally Fijians of the lower cla.s.ses show real strength of character in their thirst for progress. The province of Mba in Western Vitilevu, having no paramount hereditary chief of its own, had been, for administrative purposes, placed under the control of a _Roko Tui_, artificially created by the government, and one Sailosi, a well-educated man of inferior birth and quite unconnected with the province, was appointed provincial scribe--an office of small pay but great responsibility, for the scribe is not only the official adviser of the _Roko Tui_, but also treasurer for the large sums of tax-money and rents that have from time to time to be distributed. This man did his work very well, and was proportionately unpopular in the province. Surrounded by enemies who desired his downfall, he contrived to acquire property and to live as far as he could in European comfort. He filled his house with furniture and cultivated a flower garden. After several abortive conspiracies to deprive him of his post by false accusation and of his life by witchcraft, incendiaries burned down his house and all it contained while he was absent on official business in Suva, and on his return the people pressed forward with pretended expressions of sympathy to enjoy his discomfiture. He surveyed the ruins of all he possessed without a sign of emotion, and then he said, "It is well; I have always wanted a larger house, and now you will have to build me one." And they did. It is sad to have to record that this man, too, fell a victim to the temptation of borrowing from the public funds, which so few Fijian functionaries can resist.

Though few Fijians can be brought to trust a bank with their savings, they are quite alive to the advantages of receiving interest. When the Native Commissioner had been trying to foster a habit of investment through the pages of the vernacular newspaper he received a letter enclosing four shillings. "I send you this, sir," ran the letter, "in order that you may make it give birth. I should like its yield to be one dollar once a month."

[Pageheader: FEAR OF RIDICULE OBSTRUCTS PROGRESS]

It seems to be a common belief among Europeans that one has only to abolish the power of the chief to secure to every native the fruit of his own industry. That this is not so is proved by the example of the Tongans, who, being a less conservative people than the Fijians, are more inclined towards social progress. The powers of the chiefs were there abolished by law in 1862, but, during the forty-four years that have elapsed, the princ.i.p.al result of the change has been to impoverish the chiefs without enriching the people, while the loss of the power of combination has deprived them of the power of building any but houses of the poorest description. And in Fiji the majority, being naturally indolent, are interested in preserving the ancient right of begging property from a relation and the fixed determination of the idle majority to live at the expense of the industrious minority; and the moral cowardice of the minority in not resisting their organized spoliation quite neutralizes the encouragement to acc.u.mulate savings which should have resulted from the recognition of private property by English law. No less in Tonga than in Fiji is ridicule the most effective weapon of intimidation. The people are enslaved, but to a more merciless despotism than the tyranny of chiefs--the ridicule of their fellows.

If native laws are to exist at all under the new order, this native habit of _kere-kere_ must be swept away. New wants must be developed, wealth must take the place of rank as the factor of social importance, the idle must be made to feel the sting of poverty. The easy-going native must be made to feel the pangs of the _auri fames_, the earth must be cursed for him, compet.i.tion with its unlovely sp.a.w.n of cla.s.s hatred, pauperism, and vagrancy must be cultivated in a people to whom they are unknown, for at present the Fijians have no spur to the acquisition of money except the desire for some particular luxury. The earth need only be tickled to laugh back in harvest. Most of the necessaries of life are produced equally in every village. When a native takes produce to the market it is for no abstract desire for the possession of money; he has in his mind a definite object upon which the proceeds should be spent; a new _sulu_, a lamp, or a contribution to the missionary meeting. If he has no such object he will let the surplus produce of his garden or his net decay rather than undergo the trouble of taking it to the market. Facts never pointed to a clearer conclusion. Under his own social Arcadian system the Fijian thrived and multiplied; under ours it is possible that he may thrive again; but under a fantastic medley of the two he must inevitably go under. No man can serve two masters.

FOOTNOTES:

[Footnote 33: _Studies in Ancient History_, 1876.]

[Footnote 34: That the native tradition was not invented to account for the tribal const.i.tution is shown in the form of the story, which records the a.s.sa.s.sination and the subsequent delegation of power without a.s.signing any reason for the latter, or noticing the connection between the two. (See my _Diversions of a Prime Minister_, p. 304.)]

CHAPTER V

WARFARE

The state of incessant intertribal warfare in which the first missionaries found the Fijians has led certain writers to represent them as a bloodthirsty and ferocious race whose sudden conversion to the ways of peace could only be accounted for by supernatural agency. There was one missionary, however, whose zeal in the cause of his church never obscured his natural truthfulness. "When on his feet," says Thomas Williams, "the Fijian is always armed.... This, however, is not to be attributed to his bold or choleric temper, but to suspicion and dread.

Fear arms the Fijian.... The club or spear is the companion of all walks; but it is only for defence. This is proved by every man you meet: in the distance you see him with his weapon shouldered; getting nearer, he lowers it to his knee, gives you the path, and pa.s.ses on."[35]

The same writer puts the annual losses in battle, without counting the widows strangled to their husbands' manes, at from 1500 to 2000. But this estimate was made when every tribe had muskets, and the possession of fire-arms emboldened tribes to take the field who would otherwise have agreed with their enemy quickly. None of the great confederations existed before 1800: the influence of Mbau scarcely extended beyond the mangrove swamps that face the island stronghold; Somosomo did not claim sovereignty even over the whole of Taveuni; even Rewa and Verata might have reckoned their territory in acres. In the eighteenth century, therefore, a belligerent tribe could put but a handful of men into the field, armed with weapons no deadlier than the spear and the club. As late as Williams's day the great confederations of Mbau and Rewa could not, even with the help of mercenaries from Tonga and elsewhere, raise an army of 1500 without immense difficulty; and, if the annual slaughter amounted to less than 2000 out of a population of 150,000 almost constantly at war when three out of every five men carried a musket in addition to his other arms, the mortality from war must formerly have been quite insignificant.

It used, I know, to be said that the mortality was less with fire-arms than with native weapons, and this was true if the victims of native marksmanship only were taken into account, but the moral effect of gunpowder made the club and spear more deadly. The trade muskets which were imported in the early days by the traders in enormous quant.i.ties were flintlocks and "Tower" muskets, and when fretted by rust were often more dangerous to the man at the stock than to the man at the muzzle.

The native marksmanship, always erratic, was not improved by a custom, common in Vatulele and other parts of the group, of sawing off the greater part of the stock, and firing with the barrel poised in the left hand at arm's length.

[Pageheader: WAR FOSTERED MORALITY]

Few native traditions have come down to us from the eighteenth century, but there are so many references in tribal histories to an upheaval among the inland clans obliterating all earlier historical landmarks, that there is ground for believing that the wars before 1780 were little more than skirmishes, and that war on a larger scale began with the convulsion that drove so many of the inland tribes to seek asylum on the coast, and left so profound an impression on the traditional poetry. War on a destructive scale is impossible among a people split up into petty joint families, each bent upon defence rather than conquest. In order to understand the political state of Fiji two centuries ago one must examine the inst.i.tutions of other races that are still in the same condition. The natives of the d'Entrecasteaux Islands as I saw them in 1888 afford an excellent ill.u.s.tration. As we travelled along the coast we found that every village had its frontier, a stream-mouth, or a sapling stuck upright in the sand, beyond which none would venture. The natives did their best to dissuade us from crossing these boundaries by representing their neighbours as thirsting for the blood of strangers.