SOME NOTES ON FIJIAN RACE EXTINCTION.

Hokitika Guardian, 27 October 1923, Page 1

SOME NOTES ON FIJIAN RACE EXTINCTION.

PART 111. No remarks on the customs of Native races relating to the mortality rate would he complete without some reference to survivals of ancient rites of Witchcraft and Terrorism. Even in modern times, although the Fijians are considered Christians and are forbidden by both the Government and the Afissionary to practice any of their many games and rituals of ancient superstition, they still have a great faith in the power of spirits to harm thorn.

Of these there are many, called by various names, the ”Ya!o,” “Xdengei” who is rather harmless and the local spirits or “tovoras.” The "Yalo” or ••.Shadow” is the spirit of either living or dead persons, for necroding to Fijinn ideas, a man’s spirit may leave his living body to visit and annoy his enemies. Through the middle of the Island ol \ anna, l.evu runs a range of mountains, and along this ridge lies the "Sain in Yalo" or Spirit Road, along which all departing spirits must pass, io reach, after many vicissitudes and trials, the dark forbidding locks of the We-ten i Promontory called Naicohocobo. Around Naieobocoho are great numbers of the ”tawarnu‘‘ free 1 "Daetoinelon Bylvestris”), the hard green fruits of which are eaten by those having a good digestion, and from this coincidence of free and place the legend has arisen that every departing soul must plant a garden of •'tawarau” befode leaving the earth for ”1111111” or the lower world, lienee instead of saying "he is dead.” they -ay. ”Sa laki tei tawarau mai Xaieobo•obo, ko koya” (“he has gone to plant tawarau at Naieobocoho.”)

Then there are ilu* local spirits or “tevoras” of whoso "l.uve in Wni” [child of the water) is the most feared. Ho lives in the sea in tho form of a diurk, lull on approaching land asuimes the human shape. Ilis altar of iacrifioo is generally at some rocky icadland—a familiar example being hat one ealied Canawaqa, on the inner .bores of Ruliu Iliihu Hay in Xavnka- ■ iga. ’Phe ancient game of “l.uve iniVal” generally ended fatally for at. east one of the players, but the ritual - too complicated for explanation here. Is practice is now rigidly suppressed iv law.

In oilier places are "tevoras” whose dominion is limited. Of stieli kind ' is "Cagi Cagi in Ua” whose homo is near a bamboo thicket on the hillside of Vuuigoua, where if a. man stumbled lie wits lost to this world. His favourite sacrifice is food of a red colour, e.g. cooked crabs and prawns, red yams etc., ami this with a ‘ talma” or whale's tooth or perhaps a little "Yagona” (Kara) would secure his assistance, in say, the removal of an enemy or rival. Thus in late years was "Orisi” killed. These tevoras are almost innumerable: "Ha Masu" and

‘Tioqisa - ’ being powerful to ensure good catches of fish etc. "Tnawa” is the long-haired Spirit of tho great “Baku” or Runyan tree (“Kirns Oblique”)—once the centre of all cannibal leasts —and so it is not surprising in litul that ail Fijians are very much afraid of the dark and persistently object to travelling alone. A very potent means of securing a. "tevoraV’ help is by the practice of ”\aka-drau-ni-kau” I by the means of leaves of trees), it is forbidden bylaw. and is carried on secretly by a lea of the bolder spirits. The procedure is as follows:—“A” wishes to remove “1?” so he goes to “C'”—a “matai” or expert, skilled in the knowledge of powerful herbs, and the latter undertakes the responsibility on a business basis. He stipulates certain lees, generally in. kind, ostensibly for the “lev-

ora,” and proceeds to collect material which he lakes, alter due preparation, to iho abode of his special grand lev ora. before whom lie makes known the object of his visit. Then by devious means, generally through the • kind” offices of a mutual friend, "IT” is warned of “A” and “C’s” plot. Then if ”1!’-" fear of the spirit he very great—as il generally is—he merely takes to his bed and allows the spirit of fear to complete its work. On the other hand, should the witchcraft lan and "B” not die or show signs of ill health, "o‘s” life is forfoii In the anger of the offended spirit.

Sometimes a witch-doctor, to ensure the success of his project backs up his devilry with some more certain instrument, e.g. an axe, with which (n crack the skull of his victim. Besides knowledge of many deaths attributed to “Yaka-drau-ni-kan” a personal contact with this sort of thing came aboutin rather a curious way. A man, Tevita. had been imprisoned for “brencli of contract,” and oil bis discharge ho decided to prevent the possibility of a second conviction. TTe proceeded to the inland town' of Xabjadoa oil the banks of the beautiful Damn river, neat- Mount Soatura. and there consulted a notorious man called ".Manoni,” who by the way bail liiw self just been released from prison alter nearly drowning a Chinese storekeeper. Aianeni undertook that, in return for a boat, lie would solicit the aid id the most powerful of Nagadoa "tevoras. so Tevita went cheerfully home and boasted ot his immunity from white man’s law. This was too much like- a threat, so any feelings of pity were cast aside, and a second trip to the D.C. resulted in the immediate issue ol a warrant and the subsequent arrest of the man. who then received a gift of three mouths' hard labour. Manoni defended the honour of liis tevora b,v the assertion that Tevita had failed to hand over the boat agreed upon as the price of his assistance, and lienee was now subject to his anger.

An equally powerful evil, more especially affecting the lives of children, is that resulting from the Use of ••Wai-ni-Mati” (medicine) by the ignorant and superstitious “\uni-A\ai or doctor, who believes that must ailments are title to the evil influence of some “'tevora” or other. Itt this connection 1 have known of children dying, simply because the unimai has forbidden the use of white man’s medicine in the place of a "wai-vaka tevora,” which generally consists of a few scrapings of dry wood in not water or a decoction of various leaves. Of course the Yoniwai takes good rare that he is paid for his services, a fact which 1 once saw proved in no itneer tain manner. A native was suffering from internal pains, and no one seemed to know what to do. All kinds of roots, leaves and hark had been tried without success, until a stranger from another district happened along. Me went out to an

old clearing and brought in a branch of “Baca Baca”—Croton—the leaves of which he chewed into a basin of hot water. For a strainer ho used the “vulo” or bag, made of tiro sackinglike material which grows around the crown of the coconut palm. Some of the juice the patient drank, and some was applied externally to the nose, ears ami hair, and the “doctor” carefully took away the “vulo.” The cure was a rapid one, hut for weeks after the patient was in great fear, saving that, if lie did not hasten to pay for tho service rendered, tho Vunimai would use the “vulo” as a nucleus of a terrible spirit potion, which would restore his illness and cause his death.

The most powerful concoctions art those which have something touched by tlie victim, e.g., food or some of his hair, around which to build up the ingredients of the “devil-pot.” All chiefs apparently inherit the power of working evil, and no one doubts their authority over the lives of their subjects. If a “kai-si” ollends a chief he is never at peace until lie has pacified his overlord by some gifi There is no doubt that many of the native plants possess valuable medicinal virtues, and that a few of tho native herbalists often do good work among the people, but even Hie N.Al.P’s, after years of training in European methods -bten revert to the dark practices ol iheir ancestors. The penalty for those detected dabbling in those forbidden arls, arc severe; but the difficulty always is the want of reliable evidence, which for obvious reasons is seldom

forthcoming. The above instances have been chosen as: representative of the general child-like faith in tho power of spirits to work harm, and in conclusion it may be suggested that this burden might be converted into a blessing by reversing the argument, and teaching them believe ”T shall not die. but live,” and that there is a living God. who is stronger than death. BAYARD BARHAM.