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and these were covered with fragrant-scented leaves and flowers. When they started to fight they prayed and professed to be guided by the flight of the Ve'a. If it flew before them that was enough, they followed. A notable instance of the power of Vave is given in an account of the battle with the Tongan invaders. Many were killed in single combat by a hero called One. Vave was once more implored to help, and that very day One was killed at a single blow by a chief called Tuato, and hence the proverb which obtains to the present day :
"Ua 'ai tasi Tuato, or
The power of Vave was again seen in another way. A number of gods came to raise a rocky precipice right between the village and the ocean. Vave, however, was immediately up in arms against them, and drove them off for miles along the coast into another district, where they effected their object and made the beach there a great high ironbound shore, which remains to the present day.
4. In another place Vave was the name of a household god, and incarnate in the eel. If any one of the family was sick, Vave was prayed to in the evening. Next morning a search was made among the bundles of mats and other property. If an eel was found among them it was a sign of death; if not, it was a sign of recovery.
GODS INFERIOR, OR HOUSEHOLD GODS.
I. ALOIMASINA-Child of the Moon.
THIS was the name of a household god, and seen in the moon. On the appearance of the new moon all the members of the family called out: "Child of the moon, you have come." They assembled also, presented offerings of food, had a united feast, and joined in the prayer:
"Oh, child of the moon!
Disease and death."
They also prayed thus before leaving the house to go to battle:
66 Oh, child of the moon!
And lumpy stones
2. APELESA-Sacred fulness.
1. In one family this god was incarnate in the turtle. While one of the family dared not partake, he
would help a neighbour to cut up and cook one; only while he was doing that, he had a bandage tied over his mouth lest some embryo turtle should slip down his throat, grow up, and cause his death.
2. In another family Apelesa spoke at times through an old man. When an oven of food was opened the first basket was hung up on the outside of one of the posts of the house for the god. If the rats, or a dog, or any hungry mortal took it in the night, it was supposed that Apelesa chose to come in that form for his offering. He was also considered the guardian of the family, and if any other gods came about he frightened them away.
3. In another family a woman called Alaiava, or means of entertainment, was priestess of Apelesa. She prayed at parturition times, and in cases of severe illness. Her usual mode of acting the doctor was, first of all, to order down all the cocoa-nut leaf window-blinds of one end of the house. She then went into the darkened place. Presently that end of the house shook as if by an earthquake, and when she came out she declared what the disease was, and ordered corresponding treatment; the result was that, "some recovered, and some died."
In this family the first basket of cooked food was also sacred to the god, but their custom was to take it and hang it up in the large house of the village where passing travellers were accustomed to call and rest. No one of the village dared to touch that
basket without risking the wrath of the god. Any passing stranger, however, was as welcome to partake as if he had been specially sent for it by Apelesa.
3. ASOMUA-First Day.
This was a household god, and particularly useful to the family in detecting and telling out the name of the thief when anything was missed. He was called first day, as it was supposed that he existed in the world before mortals.
4. LEATUALOA-The long god, or the centipede.
This was the name of a god seen in the centipede. A tree near the house was the residence of the creature. When any one of the family was ill, he went out with a fine mat and spread it under the tree, and there waited for the centipede to come down. If it came down and crawled under the mat, that was a sign that the sick person was to be covered over with mats and buried. If, however, it crawled on the top of the mat, that was a sign of recovery.
5. O LE AUMA-The red liver.
This family god was seen, or incarnate, in the wild pigeon. If any visitor happened to roast a pigeon while staying there, some member of the household would pay the penalty by being done up in leaves, as if ready to be baked, and carried and
laid in the cool oven for a time, as an offering to show their unabated regard to Aumā.
The use of the reddish-seared bread-fruit leaf for any purpose was also insulting to this deity Such leaves were in common use as plates on which to hand a bit of food from one to another, but that particular family dared not use them under a penalty of being seized with rheumatic swellings, or an eruption all over the body called tangosusu, and resembling chicken-pox.
6. IULAUTALO-Ends of the taro leaf.
To this family god the ends of leaves and other things were considered sacred, and not to be handled or used in any way. In daily life it was no small trouble to this particular household to cut off the ends of all the taro, bread-fruit, and cocoa-nut leaves which they required for culinary purposes. Ends of taro, yams, bananas, fish, etc., were also carefully laid aside, and considered as unfit to be eaten as if they were poison. In a case of sickness, however, the god allowed, and indeed required, that the patient should be fanned with the ends of cocoa-nut leaflets.
7. O LE ALII O FITI-The Chief of Fiji.
This was the name of a god in a certain household, and present in the form of an eel, and hence the eel was never used by them as an article of food.