Page:Williams and Calvert, Fiji and the Fijians, New York, 1860.djvu/38

 18 FIJI AXD THE FIJIANS. No actual provision is made for the security of the life and posses- sions of the subject, who is regarded merely as property, and his wel- fare but seldom considered. Acts of oppression are common. The views of the chiefs do not accord with those of the wise Son of Sirach ; for they are not " ashamed to take away a portion or a gift ; " but will seize not only the presents made to an inferior, but, in some cases, ap- propriate what a plebeian has received m payment for work done. So tar from this being condemned as mean and shameful, it is considered chief-like ! The head of each government is the Tui or Turaga levii, a King of absolute power, who is, however, not unfrequently surrounded by those who exert an actual mfluence higher than his own, and whom, conse- quently, he is most careful not to offend. I have seen some Kings who only retained their position by laying aside the independent action of their own will. When rule is strictly followed, the successor of a deceased King is his next brother ; failing whom, his own eldest son, or the eldest son of his eldest brother, fills his place. But the rank of mothers and other circumstances often cause a deviation from the rule. I am acquainted with several cases in which the elder brother has yielded his right to the yoimger, with a reservation as to power and tribute, becoming a man second only to the King. In the induction to royalty there are two stages. First is the nom- ination, when the leading men drink yaqona with the King elect, present- ing the first cup to him, and with it the royal title : this is generally done a few days after the death of the late King. Tlie second stage, which is equivalent to coronation, is the anointing or bandaging, and may not take place for several months or even years. An unfolded sala or turban is bound, at one end, round the upper arm of the King, lea-sing the rest pendant. This ceremony is performed by a chief priest, while, another gives various advice to the new Monarch, who is presently anointed by a coat of red paint on his shoulder. Large quantities of food are presented to the King, with some good advice from the aged men on his public entrance upon the regal office. The person of a high-rank King (for the title is oflen given to the head of a village) is sacred. In some instances these Fijian Monarchs claim a divine origin, and, with a pride worthy of more classical examples, assert the rights of deity, and demand from their subjects respect for those claims. This is readily yielded ; for the pride of descent which runs so high among the Chiefs is equalled by the admiration in which their lofty lineage is held by the people who are its sincere and servile