The Fijians Part 10

And as soon as they have finished drinking they rise up and look afar, and lo! the _mbuli_ sh.e.l.ls of the great dwellings of Kauvandra are gleaming white, and they throw away the rest of their provision of _via_, and to this day one may see the via they throw away sprouting at this place, where no mortal may dig it. For now they know that they are drawing near their resting-place; therefore they throw away their provisions that they may travel the lighter.

These are the verses that tell of the journey of the Shade from Vunithava to the Water-of-Solace:--

What do we see at Vunithava?

A _ndawa_-tree weighted to the ground with fruit, Climb it that we may eat, To be provision for the Shades on their long journey, Here have we reached the "Stonebreaker,"

He pounds us and spills our _ndawa_ fruit, Thence we go forward limping, Nino begin to creep forward peering at us, Now we arrive at the garden of puddings, We stop to rest at the Wainindula, We meet and drink together, e e.

Having drunk we are mad with joy (forgetting the past) The Kai Ndreketi are growing excited, They have sight of our bourne, The sh.e.l.l-covered ridge-poles to which we are journeying They seem to pierce the empyrean We throw down our provisions, Soon the great _via_ plants will appear (that have sprouted from the _via_ thrown away).

Journeying on from the Water-of-Solace the Shade comes to a place called Naisongovitho, where stands a G.o.d armed with an axe. The name of this G.o.d is Tatovu. When the Shade reaches this place Tatovu poises his axe and chops at his back, and thenceforward the Shade goes with his back bent. Presently he reaches Namburongo, where the G.o.d Motonduruka (Palm-spear) lies in wait to impale every Shade with a spear fas.h.i.+oned from a reed.

Wounded with the rush-spear of Motonduruka, the Shade journeys on to a place called Natambu, where there is a G.o.d called Naiuandui who wounds him in the back, and he goes forward reeling in his gait. Therefore is this place called Naimbalembale (the Reeling-place).

There are verses that tell of the journey of the Shades from Rokowewe to Naimbalembale:--

Rokowewe ("Lord Ue-Ue!") announces us, "Prepare, ye old women,"

They prepare their nets and shake them out for a cast, They entangle them (the Shades), and cast them out, Tatovuya (the Back-cutter) cuts them down, Motonduruka (the Cane-spear) stabs them, Naiuandui bruises them, How far below us lies Nawakura, How far above Mambua, Mambua the land of insolence, The land to which the spirits of every land come, We are struck down, we are slain, We go on reeling from side to side, e e.

Now when the Shades have pa.s.sed Naimbalembale they reach a spot called Narewai. Here they have to crawl on their bellies. Thence they journey to a place called Nosonoso (the Bowing-place), which they have to pa.s.s in a stooping posture. There they bow down ten times.

Thence they come to Veisule, where they throw down the provisions they have taken and faint away. Thence they are dragged on to Nayarayara (the Dragging-place) as corpses are dragged to the ovens to be cooked. Thence they travel to Nangele.

[Pageheader: THE DREAD FISHERWOMEN]

Thence they come to a place called Navakathiwa (the Nine-times). This they have to encircle nine times. Thence they have to journey on till they come to a spot called the Watkins (the Pinching-stone). Every Shade has to pinch this stone. If he indents it it is known that he was a lazy man in his lifetime, for his nails were long, as they never are when a man has been diligent in scooping up the yam hills in his garden with his hands. But if his nails do not indent the stone it is known that he was industrious, for his nails were worn away with working in his plantation. From the "Pinching-stone" they go forward, dancing and jesting, towards the G.o.d Taleya (the Dismisser), who is the G.o.d that lives in the great _mbaka_-tree at Maumi. Then Taleya asks each Shade how he died, whether by a natural death, or by the club in war, or by strangling, or by drowning. And if he answers "I died by a natural death," Taleya replies "Then go back and re-enter your body."[46] Hence is the G.o.d called Taleya--the Dismisser. But if the Shade replies that he was slain in war or drowned, Taleya lets him pa.s.s on. The Shades that are sent back to re-enter their bodies do not always obey, for some are so eager to reach Kauvandra that they disobey his command.[47]

Thence the Shades follow the Long Road to a spot called Uluitambundra, which is on the junction of the road with Namata. At this spot there is a G.o.d who announces the Shades with a shout. His name is Rokowewe, and when a Shade reaches Uluitambundra he shouts "Ue, Ue, Ue!" And two G.o.ddesses at Naulunisanka on the road shake out their nets in readiness, for they are set to net the Shades as they pa.s.s. These G.o.ddesses are called Tinaiulundungu and Muloathangi, and they make a sweep with their net. If it be the Shade of a warrior it will overleap the net as does the _kanathe_; but if it be the Shade of a coward it will be entangled like the _sumusumu_, and the G.o.ddesses will disentangle it and bite its head as if it were a fish, and will loop up their nets and throw the fish into their baskets. These G.o.ddesses inhabit the "Long Road"

(Tualeita), and they loiter in the path listening for the sound of wailing from the villages below them, for the sad sound is wafted to the "Long Road." But the real dwelling of these G.o.ddesses is Ulunisanka, a peak on the road. There is a saga about these G.o.ddesses, and how they fish for the shades of the dead. It is well known in Namata among the women there, and it is called "Shade of the Dead" (Yalo mate).

The G.o.ddesses are looping up their nets, They are listening to the sound of weeping, From what village does this weeper come?

Let us stand and dispute about it, It is weeping from the village of ----?

They spread out their nets for a catch, They spread their net across the belly of the road, We hold the net and wait, The shade of the dead is topping the ridge, Let us lift up the head of the net cautiously, The Shade leaps and clears the net at a bound, One G.o.ddess claps, and clasps her hands, and the other bites her fingers (in chagrin).

I look after the Shade, but it is far on its way, Let us fold up the net and return.

The Shades that have escaped from the Fisherwomen at Uluisanka follow the "Long Road" to Naikathikathi-ni-kaile[48] (the Calling-place-for-kaile). In the valley below this spot are two G.o.ddesses boiling _kaile_, and when the Shade reaches the spot it calls to them for _kaile_. If it calls for a red _kaile_ it is known for the Shade of a man slain in war, but if it calls for a white _kaile_ it is the Shade of one who was strangled. Some, however, call for _kaile_ from Mburotu; these are they who have died a natural death, and _kaile_ from Mburotu are taken to them. Other things, too, are called from this place.

When each Shade has received the _kaile_ for which he called, he pa.s.ses on to a place called Naikanakana (the Eating-place), and there he eats.

Thence he goes on to a place called Naililili (the Hanging-place). Here there is a _vasa_ tree, and from the branches are hanging like bats the Shades of the little children who are waiting for their fathers or their mothers, and when one sees its mother it drops down, and goes on with her to Kauvandra.

[Pageheader: WHERE THE SHADES MEET]

The children cry to the Shades as they pa.s.s, "How are my father and my mother?" If the Shade answers, "The smoke of their cooking-fire is set upright" (meaning that they are still in their prime), then the child-Shade cries, "Alas, am I still to be orphan?" But if the Shade replies, "Their hair is grey, and the smoke of their cooking-fire hangs along the ground," the Shade of the child rejoices greatly, crying, "It is well. I shall soon have a father and a mother. O hasten, for I am weary of waiting for you."

Thence the Shade follows the "Long Road" to a place called Vuningasau-leka (Short reeds). Here the Shades stop to rest for a time, and they turn to see who is following them, and there they recognize each other, and become companions for the rest of their journey to Kauvandra. Hence this place of Vuningasauleka is a by-word when there is strong anger between two persons. If one would tell the other that he will not see his face or speak to him again until one of them is dead, he says, "We two will meet again at Vuningasaleka," meaning that they will never meet again in this world.

Thence the Shades journey to Nankasenkase (the Crawling-place). Here they kneel down and crawl to the place called Naisausau (the Clapping-place), where they stand upright and clap their hands. In former times a village of the Naimbosa tribe was in this place, and they say that in those days they used to hear about them the sound of the hand-clapping which the Shades made at Naisausau.

Thence they pa.s.s on to a place called Tree-fern-target (Balabala-ulaki), where there is a tree-fern at which reeds are thrown, and here they stop to throw at it. And next they come to Levukaniwai, and then to Vakanandaku, where they rest for a time with their backs turned to one another (Vakanandaku). Then they come to Naterema (the Coughing-place), and here they cough loudly. Thence they pa.s.s through the place called Buremundu, to Nainkoronkoro (the Place of Wonder), and there they stand and marvel at the world, the beauty, the pleasures, the sorrows, and the labour of it. Here they take their last look at the world before pa.s.sing on to Kauvandra.

Pa.s.sing through Nakovalangi, and Bulia, and Navunindakua, and Matanikorowalu (the-Gate-of-the-eight-villages), which is a village of Vungalei, they come to a place called Naisa-vusavu-ni-weli (the Spitting-place). Each Shade as it arrives at this spot spits at the foot of a _ndrindriwai_ tree, and go on to another place called Naikanakana (the Eating-place), and here they stop to eat. Now our fathers have told us that when we dream that the spirit of a dead man is eating us, it signifies that the Shade has reached Naikanakana-ni-yalo, and that there he finds the spirits of us the living, and that straightway he pursues our spirits with intent to devour them. Therefore we sometimes say, "Last night the Shade of so-and-so ate me, and I shouted till I almost died."

Having eaten the spirits of the living, the Shades of the dead pa.s.s onward to Vunivau-nkusi-mata (the Hybiscus-for-wiping-the-face), and here they break off leaves of the hybiscus, and wipe their faces with them. If it be the Shade of a man the leaf will be black, but if it be the Shade of a woman the leaf will be red.

Thence they pa.s.s on to a spot called Navuniyasikinikini (the Sandal-wood-tree-to-be-pinched), for in this spot there is a sandal-wood which is pinched by all the Shades, and if the nails of the spirit make an impression on the tree, it is known that it is the Shade of a lazy man, but if the Shade pinches and leaves no impression it is plain that it is the Shade of an industrious man who is diligent in gardening.

Thence they pa.s.s on through the places called Naloturango and Tova, through Navitikau and Tanginakarakara, still following the "Long Road"

through Thengunawai and Naitholasama and Nathau.

[Pageheader: THE DANCE OF THE G.o.dS]

Next they reach a spot called Mbalenayalo (the Spirit falls), and as each Shade reaches this spot it suddenly falls down with a loud report.

Thence they pa.s.s through Thenguna-sonki (Pigeon's rest), Drakusi (the Wound), and Nambaikau (the Wooden wall), and Kelia, and Suva, and Waitamia, the waterfall of Ndelakurukuru (Thunder-hill), Namatua's city.

Now this is a great city of the G.o.ds built on the "Long Road." Here the Shades enter a house near the _rara_ (village square) called Naisongolatha (Sail-cloth door). In this house they are to rest and witness the dance of the G.o.ds of Ndelakurukuru. And when the G.o.ds have finished dancing the Shades of the dead dance before them in their turn in the great house of Nasongolatha. This is the song of the G.o.ds:--

I am in the house of Nasongolatha, Likuse-ni-karawa speaks, The great chiefs are met to practise a song, Thou, dear to women, come and practise.

Mbatibukaw.a.n.ka leads the song, Thavuthavu-mata (the Face-stealer) follows.

(This G.o.d used to steal the faces of good-looking men in order to seduce women.) He carries the club Singana-i-tamana (His father's triumph).

Roko Matanivula ("Lord Moon") is next; Whence do all these chiefs come?

They are the chiefs from Molikula, All their brothers follow them, They a.s.semble in the _rara_, They turn once and sc.r.a.pe their feet, They stamp and the earth splits, Like the sound of thunder in the morning.

When this song is finished the Shades leave the house to bathe in the bathing-place of Ndelakurukuru, which is called Ndranukula (the Red pond). This pool is in the middle of the city. And when they are about to bathe, the G.o.d Namatua, who rules the city of Ndelakurukuru, exorcises the water. This is the song with which he exorcises it:--

Bathe at Ndranukula and Namatua speaks, There is a wind on Ndelakurukuru (Thunder-hill).

The breeze is scented with _ndomole_ flowers, As clear water flowing forth from a spring.

All my children are dancing, Weliwelinivula (Moons.h.i.+ne) leads the dance, Together with Molikula.

And after they have bathed the Shades go to look at the quicksand. This sand is white and very fine, and the spirits go to look at it, and after trying to cross it they fall asleep from very weariness, for, being a s.h.i.+fting sand, it cannot be crossed. This is the song that tells of it:--

I fall asleep at Nukutoro, the quicksand, The sound of the singers and the drummers floats to me, The sound of the spear-dance from the mountains, The onlookers in their delight climb one upon another to see.

The guardians of the mountains sing on, The calves of their legs are like shaddocks, Their red turbans are of the colour of blood, Like the fruit of the _vutore_ tree floating down a river.

Then the children of Namatua are a.s.sembled to be counted in order that the Shades may know their numbers, the children of the G.o.d of Vungalei.

And when they are counted they are found to number one hundred and two, and they are called collectively the Vuanivonokula (the Fruit-of-the-red-kula). This was their t.i.tle of honour. Now all these sons of Namatua are young G.o.ds, strong and handsome. This is a portion of one of the poems that relates to them:--

Let the sons of the G.o.d be counted, They number one hundred and two; The fruit of the _vono_ is drifting, The fruit of the red _vono_.[49]

The Shades, watching the dances of Ndelakurukuru and marvelling at the strong and warlike appearance of the young G.o.ds, long to repay them by singing a song of their own land. But they can only sing of their own sufferings. They think that they will thus raise in the minds of the G.o.ds anger against the mortals that are still living, and against the race of mosquitoes, and flies, and black ants, for the dead are ever malignant towards the living. This is their lament:--

My Lords, in ill fas.h.i.+on are we buried, Buried staring up into heaven, We see the scud flying over the sky, We are worn out with the feet stamping in the earth,[50]

The rafters of our house (the ribs) are torn asunder, The eyes with which we gazed on one another are destroyed; The nose with which we kissed has fallen in; The breast to which we embraced is ruined; The thighs with which we clasped have fallen away; The lips with which we smiled are fretted with decay; The teeth with which we bite have showered down, Gone is the hand which threw the _tinka_ stick, Rolled away are the hawks' stones (testiculi), Rolled away are the blunters of razors (alluding to the custom of shaving the p.u.b.es).

Hark to the lament of the mosquito: "Well it is that they should die and pa.s.s onward; "But alas for my conch-sh.e.l.l that they have taken away" (the human ear).

Hark to the lament of the fly:[51]

"Well it is that they should die and pa.s.s onward, But alas! they have carried away the eye from which I drank."

Hark to the lament of the black ant: "Well it is that they should die and pa.s.s onward; "But, alas! for my whale's tooth that they have taken away!"

(The male organ; the most vulnerable point of attack for that insect when a native sits down.)

[Ill.u.s.tration: Painting a _tapa_ shroud.]