Samoa, A Hundred Years Ago And Long Before Part 6

36. t.i.tI USI--_Glittering leaf girdle._

The name of a village G.o.d in Savaii, and wors.h.i.+pped at the new moon, when he appeared to them like a bright s.h.i.+ning leaf girdle. At that time all work was suspended for a day or two. The cocoa-nut leaf blinds were kept down, and the people sat still in their houses. Any one walking in front of the house risked a beating. After prayer and feasting a man went about and blew a sh.e.l.l-trumpet as a sign to all that the ceremonies were over, and that the usual routine of village and family life might be resumed. Out of respect to the G.o.d the name of the leaf girdle, t.i.ti, was changed into savalinga, or walking. The said girdle is made of the ti leaves (_Dracaena terminalis_).

37. TONGO--_Mangrove._

1. This was the name of a war G.o.d, and incarnate in the owl. If it hovered over or flew before the troops, that was a sign of victory. If it crossed the path or flew back on them, that was a warning to retreat.

A dead owl found under a tree in the settlement was at once covered over with a piece of white native cloth by the person who discovered it. Then all the village would a.s.semble around it, sit down and beat and bruise their foreheads with any stones they could lay their hands on. This was "an offering of blood" to Tongo, and, with an accompanying death wail, expressed their sympathy with the G.o.d over the calamity. Tongo, however, still existed, and was seen in all the remaining owls, which continued to be his incarnations.

2. There was also a family G.o.d of this name, and incarnate in the mullet. If any one of that household ate a piece of that fish it brought on a curse in the form of a _squint_.

38. TU--_Stand._

Stand was the name of this war G.o.d, as he was said never to sit down.

He was incarnate in the rail. If the bird appeared reddish and glossy, it was a sign the people were to go to war. If dark and dingy, the omen was bad, and they were ordered to sit still.

39. TUFI--_To pick up._

A cocoa-nut tree spear ten feet long was the idol representative of this war G.o.d. When the people met for wors.h.i.+p the spear was stood up, and offerings were laid before it. It was taken in the war fleet also as a sign that Tu was with them.

In time of peace Tu was a doctor, and supposed to be powerful in removing sickness in return for prayers and offerings.

40. TURIA--_Driven._

This was the name of a G.o.d in Savaii by whose help a district once fought and conquered against fearful odds. He was of use in peace also as well as in times of war. He could change the drought into rainy weather, and this again into suns.h.i.+ne. He was also supposed to come with his share of food for the entertainment of strangers, and add a pig to the number prepared by the people. If six were laid down, the guests found, when they separated the heap of dainties they had received, that there would be _seven_ instead of six. The trick of adding secretly a pig was carried on by some of the priesthood, and, in the eyes of the credulous mult.i.tude, added vastly to the wonder-working power of Turia. On another island the shrine of Turia was a very smooth stone in a sacred grove. The priest was careful to weed all round about, and covered it with branches to keep the G.o.d warm. When praying on account of war, drought, famine, or epidemic, the branch _clothes_ were carefully renewed. No one dared to touch this stone, lest a poisonous and deadly influence of some kind should at once radiate from it to the transgressor.

41. TUIFITI--_King of Fiji._

This was the name of a village G.o.d in Savaii supposed to be incarnate in a man who walked about but was never visible to the people of the place. He could be seen, however, by strangers. For instance, if a large travelling party were spending a day at the settlement, and entertained in the usual way by every inhabitant turning out to march in procession to the guests, each with a basket of cooked food, the G.o.d would be among them. This was known by two things. First, more pigs by one, two, or three than the chiefs arranged to provide; and secondly, by the guests after the ceremony putting such a question as, "Whose son was that handsome young man dressed with a girdle of fancy bush leaves?" while at the same time no one of the place had seen such a person.

The special abode of Tuifiti was a grove of large and durable trees called Ifilele, or _Afzelia bijuga_. No one dared to cut that timber.

A story is told of a party from Upolu who once attempted it, and the consequence was that _blood_ flowed from the tree and that the sacrilegious strangers all took ill and died. In later times the trees fell harmlessly under the axes of the villagers, and were very useful in building a house for their missionary.

42. TUNA MA FATA--_The Eel and the Litter._

There are two mountains at the west end of Upolu with a stream between them. On the one mountain Tuna lived, and on the other Fata. They were in the habit of meeting at the stream close by the habitat of a great eel. With this they amused themselves by taking it out of the water and carrying it about shoulder high on a litter.

43. VAVE--_Swift._

1. This was the name of a war G.o.d in Savaii, said to have come from Tonga, and incarnate in the Manualii (_Porphyris Samoensis_). Bird of Lii, or Bird of Chiefs, the word may be translated. If it flew about and behind the war party, they were encouraged and sure of victory; but if the bird fluttered about before them, it was a sign of defeat.

Again, if in time of peace it was seen pecking at the ridge pole of the house, that was a sign of a coming disturbance, and the pressure of some heavy fine. When the people mustered in the village for battle, and before going off to meet the enemy, they were first of all sprinkled with the juice of a cocoa-nut, and then all united with the priest in the following prayer:--

"Our own Lord Vave!

Level up the stumps of the trees, Take away the rough stones, Give light to our eyes, And let blood flow in our path."

2. In another village in Upolu Vave was incarnate in a pigeon which was carefully kept and fed by the different members of the family in turn. But the special residence of Vave there was an old tree inland of the village which was a "place of refuge" for murderers and other capital offenders. If that tree was reached by the criminal he was safe, and the avenger of blood could pursue no farther, but wait investigation and trial. It is said that the king of a division of Upolu, called Atua, once lived at that spot. After he died the house fell into decay, but the tree was fixed on as representing the departed king, and out of respect for his memory it was made the subst.i.tute of a living and royal protector. It was called "O le asi pulu tangata," _the asi tree the refuge of men_. This reminds me of what I once heard from a native of another island. He said that at one time they had been ten years without a king, and so anxious were they to have some protecting subst.i.tute, that they fixed upon a large O'a tree (_Bischoffia Javanica_), and made it the representative of a king, and an asylum for the thief or the homicide when pursued by the injured in hot haste for vengence.

3. Vave was also the name of a war G.o.d in another village, and incarnate in the Ve'a, or rail bird. When it was heard chattering, or "scolding," as they called it, at midnight, it prognosticated an attack next day, and they would at once send off the women and children to a place of safety. When offerings of food were presented at the temple of Vave, long poles were erected, one at each corner, 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 Tuato bites but once."

The power of Vave was again seen in another way. A number of G.o.ds 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 iron-bound sh.o.r.e, which remains to the present day.

4. In another place Vave was the name of a household G.o.d, 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.

CHAPTER V.

G.o.dS INFERIOR, OR HOUSEHOLD G.o.dS.

1. ALOIMASINA--_Child of the Moon._

This was the name of a household G.o.d, 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 a.s.sembled also, presented offerings of food, had a united feast, and joined in the prayer:

"Oh, child of the moon!

Keep far away Disease and death."

They also prayed thus before leaving the house to go to battle:

"Oh, child of the moon!

Bury up your hollows And stumps of trees And lumpy stones For our running at ease."

2. APELESA--_Sacred fulness._

1. In one family this G.o.d 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 G.o.d. 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 G.o.ds 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 G.o.d, but their custom was to take it and hang it up in the large house of the village where pa.s.sing travellers were accustomed to call and rest. No one of the village dared to touch that basket without risking the wrath of the G.o.d. Any pa.s.sing _stranger_, however, was as welcome to partake as if he had been specially sent for it by Apelesa.

3. ASOMUA--_First Day._