FEEJEE GIRL.

R.S.GILBERT

to be of so sacred a nature, that their hands are tabooed from all other employment, and they are not even permitted to feed themselves.* To dress the head of a chief occupies several hours, and the hair is made to spread out from the head, on every side, to a distance that is often eight inches. The beard, which is also carefully nursed, often reaches the breast, and when a Feejeean has these important parts of his person well dressed, he exhibits a degree of conceit that is not a little amusing.

In the process of dressing the hair, it is well anointed with oil, mixed with a carbonaceous black, until it is completely saturated.† The barber then takes the hair-pin, which is a long and slender rod, made of tortoise-shell or bone, and proceeds to twitch almost every separate hair. This causes it to frizzle and stand erect. The bush of hair is then trimmed smooth, by singeing it, until it has the appearance of an immense wig. When this has been finished, a piece of tapa, so fine as to resemble tissue-paper, is wound in light folds around it, to protect the hair from dew or dust. This covering, which has the look of a turban, is called sala, and none but chiefs are allowed to wear it; any attempt to assume this head-dress by a kai-si, or common

* These barbers are called a-vu-ni-ulu. They are attached to the household of the chiefs in numbers of from two to a dozen.

+ The oil is procured by scraping and squeezing a nut called maiketu; the black is prepared from the laudi nut.

person, would be immediately punished with death. The sala, when taken care of, will last three weeks or a month, and the hair is not dressed except when it is removed; but the high chiefs and dandies seldom allow a day to pass without changing the sala, and having their hair put in order.

The Feejeeans are extremely changeable in their disposition. They are fond of joking, indulge in laughter, and will at one moment appear to give themselves up to merriment, from which they in an instant pass to demon-like anger, which they evince by looks which cannot be misunderstood by those who are the subjects of it, and particularly if in the power of the enraged native. Their anger seldom finds vent in words, but has the character of sullenness. A chief, when offended, seldom speaks a word, but puts sticks in the ground, to keep the cause of his anger constantly in his recollection. The objects of it now understand that it is time to appease him by propitiatory offerings, if they would avoid the bad consequences. When these have been tendered to the satisfaction of the offended dignitary, he pulls up the sticks as a signal that he is pacified.

According to Whippy, who had an excellent opportunity of judging, the Feejeeans are addicted to stealing, are treacherous in the extreme, and, with all their ferocity, cowards. The most universal trait of their character, is their inclination to lying. They tell a falsehood in preference, when the truth would better answer their purpose; and, in conversing with them, the truth can be only obtained, by cautioning them not to talk like a Feejee man, or, in other words, not to tell any lies.

Adroit lying is regarded as an accomplishment, and one who is expert at it is sure of a comfortable subsistence and a friendly reception wherever he goes. Their own weakness in this respect does not render them suspicious, and nothing but what is greatly exaggerated is likely to be believed. In illustration of the latter trait, I was told by Paddy Connel, that he never told them the truth when he wished to be believed, for of it they were always incredulous. He maintained that it was absolutely necessary to tell them lies in order to receive credence.

Covetousness is probably one of the strongest features of the Feejeean character, and is the incentive to many crimes. I have, however, been assured, that a white man might travel with safety from one end of an island to the other, provided he had nothing about him to excite their desire of acquisition. This may be true, but it is impossible to say that even the most valueless article of our manufactures might not be coveted by them. With all this risk of being put to

death, hospitable entertainment and reception in their houses is almost certain, and while in them, perfect security may be relied on. The same native who within a few yards of his house would murder a coming or departing guest for sake of a knife or a hatchet, will defend him at the risk of his own life as soon as he has passed his threshold.

The people of the Feejee Group, are divided into a number of tribes, independent and often hostile to each other. In each tribe great and marked distinctions of rank exist. The classes which are readily distinguished are as follows: 1. kings; 2. chiefs; 3. warriors; 4. landholders (matanivanua); 5. slaves (kai-si). The last have nominally little influence; but in this group, as in other countries, the mere force of numbers is sufficient to counterbalance or overcome the force of the prescriptive rights of the higher and less numerous classes. This has been the case at Ambau, where the people at no distant period rose against and drove out their kings.

Among the most singular of the Feejee customs, and of whose origin it is difficult to form a rational opinion, is that which gives certain rights to a member of another tribe, who is called Vasu (nephew). To give an idea of the character of this right, and the manner in which it is exercised, I shall cite the case of Tanoa. He, although the most powerful chief in the group, feels compelled to comply with, and acknowledges Thokanauto (better known to foreigners as Mr. Phillips) as Vasu-togai of Ambau, who has in consequence the right of sending thither for any thing he may want, and even from Tanoa himself. On Tanoa's first visit to me, among other presents, I gave him one of Hall's patent rifles. This Thokanauto heard of, and determined to have it, and Tanoa had no other mode of preserving it than by sending it away from Ambau. When Rivaletta, Tanoa's youngest son, visited me one day at the observatory, he had the rifle with him, and told me that his father had put it into his hands, in order that it might not be demanded.

Afterwards, when Thokanauto himself paid me a visit, he had in his possession one of the watches that had been given to Seru, and told me openly that he would have the musket also. While at Levuka, he appropriated to himself a canoe and its contents, leaving the owner to find his way back to Ambau as he could. The latter made no complaint, and seemed to consider the act as one of course.

When the Vasu-togai or Vasu-levu of a town or district visits it, he is received with honours even greater than those paid to the chief who rules over it. All bow in obedience to his will, and he is received with clapping of hands and the salutation, "O sa vi naka lako mai

vaka turanga Ratu Vasu-levu," (Hail! good is the coming hither of our noble Lord Nephew.)

When the Vasu-levu of Mbenga goes thither, honours almost divine are rendered him, for he is supposed to be descended in a direct line from gods. Mbenga formerly played a very conspicuous part in the affairs of the group, but of late years it happened to get into difficulties with Rewa, in consequence of which Ngaraningiou attacked it, conquered its inhabitants, and massacred many of them. Since that time it has had little or no political influence.

The hostile feelings of the different tribes makes war the principal employment of the males throughout the group; and where there is so strong a disposition to attack their neighbours, plausible reasons for beginning hostilities are not difficult to find. The wars of the Feejeeans usually arise from some accidental affront or misunderstanding, of which the most powerful party takes advantage to extend his dominions or increase his wealth. This is sometimes accomplished by a mere threat, by which the weaker party is terrified into submission to the demand for territory or property.

When threats fail, a formal declaration of war is made by an officer, resembling in his functions the heralds (feciales) of the Romans. Every town has one of these, who is held in much respect, and whose words are always taken as true. When he repairs to the town of the adverse party, where he is always received with great attention, he carries with him an ava root, which he presents to the chiefs, saying, "Korai sa tatau, sa kalu,” (I bid you goodbye, it is war.) The usual answer is, " Sa vi naka, sa lako talo ki," (it is well, return home.) Preparations are then made on both sides, and when they mean to have a fair open fight, a messenger is sent from one party to ask the other, what town they intend to attack first. The reply is sometimes true, but is sometimes intended merely as a cover for their real intentions. In the latter case, however, it rarely suc. ceeds; in the former, both parties repair to the appointed place.

In preparing for war, and during its continuance, they abstain from the company of women; and there were instances related to me, where this abstinence had continued for several years.

When a body made up of several tribes has approached near the enemy, the vunivalu, or general, makes a speech to each separate tribe. In this he does all in his power by praises, taunts, or exhortations, as he thinks best suited to the purpose, to excite them to deeds of bravery. To one he will talk in the following manner:

"You say you are a brave people. You have made me great pro

mises, now we will see how you will keep them. To me you look more like slaves than fighting men."

Or thus: "Here are these strangers. come to fight with us. see who are the best men."

Let us

To another tribe he will say: "Where do you come from?" Some one of the tribe starts up, and striking the ground with his club, replies by naming its place of residence. The vunivalu then continues,

"Ah! I have heard of you; you boast yourselves to be brave men; we shall see what you are; I doubt whether you will do much. You seem to be more like men fit to plant and dig yams than to fight."

After he has thus gone through his forces, he cries out: "Attend !" On this the whole clap their hands. He then tells them to prepare for battle, to which they answer, " Mana ndina," (it is true.)

In some parts of the group the forces are marshalled in bands, each of which has a banner or flag, under which it fights. The staff of these flags (druatina) is about twenty feet in length, and the flags themselves, which are of corresponding dimensions are made of tapa. As an instance, the forces of Rewa are arranged in four bands, viz.:

1. The Valevelu, or king's own people, who are highest in rank, and held in the greatest estimation.

2. The Niaku ne tumbua, the people of the vunivalu or fighting chief.

3. The Kai Rewa, or landholders of Rewa.

4. The Kai Ratu, which is composed of the offspring of chiefs by

common women.

The flags are distinguished from each other by markings: that of the Valevelu has four or five vertical black stripes, about a foot wide, with equal spaces of white left between them; the rest of the flag is white.

In the flag of the vunivalu the black and white stripes are horizontal. The flag of the Kai Rewa is all white.

The Kai Ratu use, as flags, merely strips of tapa, or array themselves under the flag of a chief. Each of the first three bands is kept distinct, and fights under its own flag, in the place which the commander appoints. The flag of the latter is always longest, and is raised highest, whether he be king or only vunivalu. To carry a flag is considered as a post of the greatest distinction, and is confined to the bravest and most active of the tribe.

A town, when besieged, has also its signal of pride. This consists of a sort of kite, of a circular shape, made of palm-leaves, and decorated with ribands of white and coloured tapa. When an enemy approaches the town, if the wind be favourable, the kite is raised by