The Belief in Immortality and the Worship of the Dead
Chapter 83 : [Sidenote: Sacrifices of foreskins and fingers in honour of the dead.Circ.u.mcision per

[Sidenote: Sacrifices of foreskins and fingers in honour of the dead.

Circ.u.mcision performed on a lad as a propitiatory sacrifice to save the life of his father or father's brother. The rite of circ.u.mcision followed by a licentious orgy.]

A curious sacrifice offered in honour of a dead chief consisted in the foreskins of all the boys who had arrived at a suitable age; the lads were circ.u.mcised on purpose to furnish them. Many boys had their little fingers chopped off on the same occasion, and the severed foreskins and fingers were placed in the chief's grave. When this b.l.o.o.d.y rite had been performed, the chief's relatives presented young bread-fruit trees to the mutilated boys, whose friends were bound to cultivate them till the boys could do it for themselves.[689] Women as well as boys had their fingers cut off in mourning. We read of a case when after the death of a king of Fiji sixty fingers were amputated and being each inserted in a slit reed were stuck along the eaves of the king's house.[690] Why foreskins and fingers were buried with a dead chief or stuck up on the roof of his house, we are not informed, and it is not easy to divine.

Apparently we must suppose that, when they were buried with the body, they were thought to be of some a.s.sistance to the departed spirit in the land of souls. At all events it deserves to be noted that according to a very good authority a similar sacrifice of foreskins used to be made not only for the dead but for the living. When a man of note was dangerously ill, a family council would be held, at which it might be agreed that a circ.u.mcision should take place as a propitiatory measure. Notice having been given to the priests, an uncirc.u.mcised lad, the sick man's own son or the son of one of his brothers, was then taken by his kinsman to the _Vale tambu_ or G.o.d's House, and there presented as a _soro_, or offering of atonement, in order that his father or father's brother might be made whole. His escort at the same time made a present of valuable property at the shrine and promised much more in future, should their prayers be answered. The present and the promises were graciously received by the priest, who appointed a day on which the operation was to be performed. In the meantime no food might be taken from the plantations except what was absolutely required for daily use; no pigs or fowls might be killed, and no coco-nuts plucked from the trees.

Everything, in short, was put under a strict taboo; all was set apart for the great feast which was to follow the performance of the rite. On the day appointed the son or nephew of the sick chief was circ.u.mcised, and with him a number of other lads whose friends had agreed to take advantage of the occasion. Their foreskins, stuck in the cleft of a split reed, were taken to the sacred enclosure (_Nanga_) and presented to the chief priest, who, holding the reeds in his hand, offered them to the ancestral G.o.ds and prayed for the sick man's recovery. Then followed a great feast, which ushered in a period of indescribable revelry and licence. All distinctions of property were for the time being suspended.

Men and women arrayed themselves in all manner of fantastic garbs, addressed one another in the foulest language, and practised unmentionable abominations openly in the public square of the town. The nearest relations.h.i.+ps, even that of own brother and sister, seemed to be no bar to the general licence, the extent of which was indicated by the expressive phrase of an old Nandi chief, who said, "While it lasts, we are just like the pigs." This feasting and orgy might be kept up for several days, after which the ordinary restraints of society and the common decencies of life were observed once more. The rights of private property were again respected; the abandoned revellers and debauchees settled down into staid married couples; and brothers and sisters, in accordance with the regular Fijian etiquette, might not so much as speak to one another. It should be added that these extravagances in connexion with the rite of circ.u.mcision appear to have been practised only in certain districts of Viti Levu, the largest of the Fijian Islands, where they were always a.s.sociated with the sacred stone enclosures which went by the name of _Nanga_.[691]

[Sidenote: These orgies were apparently a.s.sociated with the wors.h.i.+p of the dead, to whom offerings were made in the _Nanga_ or sacred enclosure of stones.]

The meaning of such orgies is very obscure, but from what we know of the savage and his ways we may fairly a.s.sume that they were no mere outbursts of unbridled pa.s.sion, but that in the minds of those who practised them they had a definite significance and served a definite purpose. The one thing that seems fairly clear about them is that in some way they were a.s.sociated with the wors.h.i.+p or propitiation of the dead. At all events we are told on good authority that the _Nanga_, or sacred enclosure of stones, in which the severed foreskins were offered, was "the Sacred Place where the ancestral spirits are to be found by their wors.h.i.+ppers, and thither offerings are taken on all occasions when their aid is to be invoked. Every member of the _Nanga_ has the privilege of approaching the ancestors at any time. When sickness visits himself or his kinsfolk, when he wishes to invoke the aid of the spirits to avert calamity or to secure prosperity, or when he deems it advisable to present a thank-offering, he may enter the _Nanga_ with proper reverence and deposit on the dividing wall his whale's tooth, or bundle of cloth, or dish of toothsome eels so highly prized by the elders, and therefore by the ancestors whose living representatives they are: or he may drag into the Sacred _Nanga_ his fattened pig, or pile up there his offering of the choicest yams. And, having thus recommended himself to the dead, he may invoke their powerful aid, or express his thankfulness for the benefits they have conferred, and beg for a continuance of their goodwill."[692] The first-fruits of the yam harvest were presented with great ceremony to the ancestors in the _Nanga_ before the bulk of the crop was dug for the people's use, and no man might taste of the new yams until the presentation had been made. The yams so offered were piled up in the sacred enclosure and left to rot there. If any one were impious enough to appropriate them to his own use, it was believed that he would be smitten with madness. Great feasts were held at the presentation of the first-fruits; and the sacred enclosure itself was often spoken of as the _Mbaki_ or Harvest.[693]

[Sidenote: Periodical initiation of young men in the _Nanga_.]

But the most characteristic and perhaps the most important of the rites performed in the _Nanga_ or sacred stone enclosure was the periodical initiation of young men, who by partic.i.p.ation in the ceremony were admitted to the full privileges of manhood. According to one account the ceremony of initiation was performed as a rule only once in two years; according to another account it was observed annually in October or November, when the _ndrala_ tree (_Erythrina_) was in flower. The flowering of the tree marked the beginning of the Fijian year; hence the novices who were initiated at this season bore the t.i.tle of _Vilavou_, that is, "New Year's Men." As a preparation for the feasts which attended the ceremony enormous quant.i.ties of yams were garnered and placed under a strict taboo; pigs were fattened in large numbers, and bales of native cloth stored on the tie-beams of the house-roofs. Spears of many patterns and curiously carved clubs were also provided against the festival. On the day appointed the initiated men went first into the sacred enclosure and made their offerings, the chief priest having opened the proceedings by libation and prayer. The heads of the novices were clean shaven, and their beards, if they had any, were also removed.

Then each youth was swathed in long rolls of native cloth, and taking a spear in one hand and a club in the other he marched with his comrades, similarly swathed and armed, in procession into the sacred enclosure, though not into its inner compartment, the Holy of Holies. The procession was headed by a priest bearing his carved staff of office, and it was received on the holy ground by the initiates, who sat chanting a song in a deep murmuring tone, which occasionally swelled to a considerable volume of sound and was thought to represent the m.u.f.fled roar of the surf breaking on a far-away coral reef. On entering the enclosure the youths threw down their weapons before them, and with the help of the initiated men divested themselves of the huge folds of native cloth in which they were enveloped, each man revolving slowly on his axis, while his attendant pulled at the bandage and gathered in the slack. The weapons and the cloth were the offerings presented by the novices to the ancestral spirits for the purpose of rendering themselves acceptable to these powerful beings. The offerings were repeated in like manner on four successive days; and as each youth was merely, as it were, the central roller of a great bale of cloth, the amount of cloth offered was considerable. It was all put away, with the spears and clubs, in the sacred storehouse by the initiated men. A feast concluded each day and was prolonged far into the night.

[Sidenote: Ceremony of death and resurrection.]

On the fifth day, the last and greatest of the festival, the heads of the young men were shaven again and their bodies swathed in the largest and best rolls of cloth. Then, taking their choicest weapons in their hands, they followed their leader as before into the sacred enclosure.

But the outer compartment of the holy place, where on the previous days they had been received by the grand chorus of initiated men, was now silent and deserted. The procession stopped. A dead silence prevailed.

Suddenly from the forest a harsh scream of many parrots broke forth, and then followed a mysterious booming sound which filled the souls of the novices with awe. But now the priest moves slowly forward and leads the train of trembling novices for the first time into the inner shrine, the Holy of Holies, the _Nanga tambu-tambu_. Here a dreadful spectacle meets their startled gaze. In the background sits the high priest, regarding them with a stony stare; and between him and them lie a row of dead men, covered with blood, their bodies seemingly cut open and their entrails protruding. The leader steps over them one by one, and the awestruck youths follow him until they stand in a row before the high priest, their very souls harrowed by his awful glare. Suddenly he utters a great yell, and at the cry the dead men start to their feet, and run down to the river to cleanse themselves from the blood and filth with which they are besmeared. They are initiated men, who represent the departed ancestors for the occasion; and the blood and entrails are those of many pigs that have been slaughtered for that night's revelry. The screams of the parrots and the mysterious booming sound were produced by a concealed orchestra, who screeched appropriately and blew blasts on bamboo trumpets, the mouths of which were partially immersed in water.

[Sidenote: Sacrament of food and water.]

The dead men having come to life again, the novices offered their weapons and the bales of native cloth in which they were swathed. These were accordingly removed to the storehouse and the young men were made to sit down in front of it. Then the high priest, cheered perhaps by the sight of the offerings, unbent the starched dignity of his demeanour.

Skipping from side to side he cried in stridulous tones, "Where are the people of my enclosure? Are they gone to Tongalevu? Are they gone to the deep sea?" He had not called long when an answer rang out from the river in a deep-mouthed song, and soon the singers came in view moving rhythmically to the music of their solemn chant. Singing they filed in and took their places in front of the young men; then silence ensued.

After that there entered four old men of the highest order of initiates; the first bore a cooked yam carefully wrapt in leaves so that no part of it should touch the hands of the bearer; the second carried a piece of baked pork similarly enveloped; the third held a drinking-cup of coco-nut sh.e.l.l or earthenware filled with water and wrapt round with native cloth; and the fourth bore a napkin of the same material.

Thereupon the first elder pa.s.sed along the row of novices putting the end of the yam into each of their mouths, and as he did so each of them nibbled a morsel of the sacred food; the second elder did the same with the sacred pork; the third elder followed with the holy water, with which each novice merely wetted his lips; and the rear was brought up by the fourth elder, who wiped all their mouths with his napkin. Then the high priest or one of the elders addressed the young men, warning them solemnly against the sacrilege of divulging to the profane any of the high mysteries they had seen and heard, and threatening all such traitors with the vengeance of the G.o.ds.

[Sidenote: Presentation of the pig.]

That ceremony being over, all the junior initiated men (_Lewe ni Nanga_) came forward, and each man presented to the novices a yam and a piece of nearly raw pork; whereupon the young men took the food and went away to cook it for eating. When the evening twilight had fallen, a huge pig, which had been specially set aside at a former festival, was dragged into the sacred enclosure and there presented to the novices, together with other swine, if they should be needed to furnish a plenteous repast.

[Sidenote: Acceptance of the novices by the ancestral spirits.]

The novices were now "accepted members of the _Nanga_, qualified to take their place among the men of the community, though still only on probation. As children--their childhood being indicated by their shaven heads--they were presented to the ancestors, and their acceptance was notified by what (looking at the matter from the natives' standpoint) we might, without irreverence, almost call the _sacrament_ of food and water, too sacred even for the elders' hands to touch. This acceptance was acknowledged and confirmed on the part of all the _Lewe ni Nanga_ [junior initiated men] by their gift of food, and it was finally ratified by the presentation of the Sacred Pig. In like manner, on the birth of an infant, its father acknowledges it as legitimate, and otherwise acceptable, by a gift of food; and his kinsfolk formally signify approval and confirmation of his decision on the part of the clan by similar presentations."

[Sidenote: The initiation followed by a period of s.e.xual license. Sacred pigs.]

Next morning the women, their hair dyed red and wearing waistbands of hibiscus or other fibre, came to the sacred enclosure and crawled through it on hands and knees into the Holy of Holies, where the elders were singing their solemn chant. The high priest then dipped his hands into the water of the sacred bowl and prayed to the ancestral spirits for the mothers and for their children. After that the women crawled back on hands and feet the way they had come, singing as they went and creeping over certain mounds of earth which had been thrown up for the purpose in the sacred enclosure. When they emerged from the holy ground, the men and women addressed each other in the vilest language, such as on ordinary occasions would be violently resented; and thenceforth to the close of the ceremonies some days later very great, indeed almost unlimited, licence prevailed between the s.e.xes. During these days a number of pigs were consecrated to serve for the next ceremony. The animals were deemed sacred, and had the run of the fleshpots in the villages in which they were kept. Indeed they were held in the greatest reverence. To kill one, except for sacrifice at the rites in the _Nanga_, would have been a sacrilege which the Fijian mind refused to contemplate; and on the other hand to feed the holy swine was an act of piety. Men might be seen throwing down basketfuls of food before the snouts of the wors.h.i.+pful pigs, and at the same time calling the attention of the ancestral spirits to the meritorious deed. "Take knowledge of me," they would cry, "ye who lie buried, our heads! I am feeding this pig of yours." Finally, all the men who had taken part in the ceremonies bathed together in the river, carefully cleansing themselves from every particle of the black paint with which they had been bedaubed. When the novices, now novices no more, emerged from the water, the high priest, standing on the river bank, preached to them an eloquent sermon on the duties and responsibilities which devolved on them in their new position.[694]

[Sidenote: The intention of the initiatory rites seems to be to introduce the young men to the ancestral spirits. The drama of death and resurrection. The Fijian rites of initiation seem to have been imported by Melanesian immigrants from the west.]

The general intention of these initiatory rites appears to be, as Mr.

Fison has said in the words which I have quoted, to introduce the young men to the ancestral spirits at their sanctuary, to incorporate them, so to say, in the great community which embraces all adult members of the tribe, whether living or dead. At all events this interpretation fits in very well with the prayers which are offered to the souls of departed kinsfolk on these occasions, and it is supported by the a.n.a.logy of the New Guinea initiatory rites which I described in former lectures; for in these rites, as I pointed out, the initiation of the youths is closely a.s.sociated with the conceptions of death and the dead, the main feature in the ritual consisting indeed of a simulation of death and subsequent resurrection. It is, therefore, significant that the very same simulation figures prominently in the Fijian ceremony, nay it would seem to be the very pivot on which the whole ritual revolves. Yet there is an obvious and important difference between the drama of death and resurrection as it is enacted in New Guinea and in Fiji; for whereas in New Guinea it is the novices who pretend to die and come to life again, in Fiji the pretence is carried out by initiated men who represent the ancestors, while the novices merely look on with horror and amazement at the awe-inspiring spectacle. Of the two forms of ritual the New Guinea one is probably truer to the original purpose of the rite, which seems to have been to enable the novices to put off the old, or rather the young, man and to put on a higher form of existence by partic.i.p.ating in the marvellous powers and privileges of the mighty dead. And if such was really the intention of the ceremony, it is obvious that it was better effected by compelling the young communicants, as we may call them, to die and rise from the dead in their own persons than by obliging them to a.s.sist as mere pa.s.sive spectators at a dramatic performance of death and resurrection. Yet in spite of this difference between the two rituals, the general resemblance between them is near enough to justify us in conjecturing that there may be a genetic connexion between the one and the other. The conjecture is confirmed, first, by the very limited and definite area of Fiji in which these initiatory rites were practised, and, second, by the equally definite tradition of their origin. With regard to the first of these points, the _Nanga_ or sacred stone enclosure with its characteristic rites was known only to certain tribes, who occupied a comparatively small area, a bare third of the island of Viti Levu. These tribes are the Nuyaloa, Vatusila, Mbatiwai, and Mdavutukia. They all seem to have spread eastward and southward from a place of origin in the western mountain district. Their physical type is pure Melanesian, with fewer traces of Polynesian admixture than can be detected in the tribes on the coast.[695] Hence it is natural to enquire whether the ritual of the _Nanga_ may not have been imported into Fiji by Melanesian immigrants from the west. The question appears to be answered in the affirmative by native tradition. "This is the word of our fathers concerning the _Nanga_," said an old Wainimala grey-beard to Mr. Fison. "Long, long ago their fathers were ignorant of it; but one day two strangers were found sitting in the _rara_ (public square), and they said they had come up from the sea to give them the _Nanga_. They were little men, and very dark-skinned, and one of them had his face and bust painted red, while the other was painted black. Whether these two were G.o.ds or men our fathers did not tell us, but it was they who taught our people the _Nanga_. This was in the old old times when our fathers were living in another land--not in this place, for we are strangers here. Our fathers fled hither from Navosa in a great war which arose among them, and when they came there was no _Nanga_ in the land. So they built one of their own after the fas.h.i.+on of that which they left behind them." "Here," says Mr. Basil Thomson, "we have the earliest tradition of missionary enterprise in the Pacific. I do not doubt that the two sooty-skinned little men were castaways driven eastward by one of those strong westerly gales that have been known to last for three weeks at a time. By Fijian custom the lives of all castaways were forfeit, but the pretence to supernatural powers would have saved men full of the religious rites of their Melanesian home, and would have a.s.sured them a hearing. The Wainimala tribes can name six generations since they settled in their present home, and therefore the introduction of the _Nanga_ cannot have been less than two centuries ago. During that time it has overspread one third of the large island."

[Sidenote: The general licence a.s.sociated with the ritual of the _Nanga_ may be a temporary revival of primitive communism.]

A very remarkable feature in the _Nanga_ ritual consists in the temporary licence accorded to the s.e.xes and the suspension of proprietary rites in general. What is the meaning of this curious and to the civilised mind revolting custom? Here again the most probable, though merely conjectural, answer is furnished by Mr. Fison. "We cannot for a moment believe," he says, "that it is a mere licentious outbreak, without an underlying meaning and purpose. It is part of a religious rite, and is supposed to be acceptable to the ancestors. But why should it be acceptable to them unless it were in accordance with their own practice in the far-away past? There may be another solution of this difficult problem, but I confess myself unable to find any other which will cover all the corroborating facts."[696] In other words, Mr. Fison supposes that in the s.e.xual licence and suspension of the rights of private property which characterise these festivals we have a reminiscence of a time when women and property were held in common by the community, and the motive for temporarily resuscitating these obsolete customs was a wish to propitiate the ancestral spirits, who were thought to be gratified by witnessing a revival of that primitive communism which they themselves had practised in the flesh so long ago.

Truly a religious revival of a remarkable kind!

[Sidenote: Description of the _Nanga_ or sacred enclosure of stones.]

To conclude this part of my subject I will briefly describe the construction of a _Nanga_ or sacred stone enclosure, as it used to exist in Fiji. At the present day only ruins of these structures are to be seen, but by an observation of the ruins and a comparison of the traditions which still survive among the natives on the subject it is possible to reconstruct one of them with a fair degree of exactness. A _Nanga_ has been described as an open-air temple, and the description is just. It consisted of a rough parallelogram enclosed by flat stones set upright and embedded endwise in the earth. The length of the enclosure thus formed was about one hundred feet and its breadth about fifty feet.

The upright stones which form the outer walls are from eighteen inches to three feet high, but as they do not always touch they may be described as alignments rather than walls. The long walls or alignments run east and west, the short ones north and south; but the orientation is not very exact. At the eastern end are two pyramidal heaps of stones, about five feet high, with square sloping sides and flat tops. The narrow pa.s.sage between them is the main entrance into the sacred enclosure. Internally the structure was divided into three separate enclosures or compartments by two cross-walls of stone running north and south. These compartments, taking them from east to west, were called respectively the Little Nanga, the Great Nanga, and the Sacred Nanga or Holy of Holies (_Nanga tambu-tambu_). The part.i.tion walls between them were built solid of stones, with battering sides, to a height of five feet, and in the middle of each there was an opening to allow the wors.h.i.+ppers to pa.s.s from one compartment to another. Trees, such as the candlenut and the red-leaved dracaena, and odoriferous shrubs were planted round the enclosure; and outside of it, to the west of the Holy of Holies, was a bell-roofed hut called _Vale tambu_, the Sacred House or Temple. The sacred _kava_ bowl stood in the Holy of Holies.[697] It is said that when the two traditionary founders of the _Nanga_ in Fiji were about to erect the first structure of that name in their new home, the chief priest poured a libation of _kava_ to the ancestral G.o.ds, "and, calling upon those who died long, long ago by name, he prayed that the people of the tribe, both old and young, might live before them."[698]

[Sidenote: Comparison of the _Nanga_ with the cromlechs and other megalithic monuments of Europe.]

The sacred enclosures of stones which I have described have been compared to the alignments of stones at Carnac in Brittany and Merivale on Dartmoor, and it has been suggested that in the olden time these ancient European monuments may have witnessed religious rites like those which were till lately performed in the rude open-air temples of Fiji.[699] If there is any truth in the suggestion, which I mention for what it is worth, it would furnish another argument in favour of the view that our European cromlechs and other megalithic monuments were erected specially for the wors.h.i.+p of the dead. The mortuary character of Stonehenge, for example, is at least suggested by the burial mounds which cl.u.s.ter thick around and within sight of it; about three hundred such tombs have been counted within a radius of three miles, while the rest of the country in the neighbourhood is comparatively free from them.[700]

[Footnote 678: Th. Williams, _Fiji and the Fijians_, Second Edition (London, 1860), i. 242 _sq._]

[Footnote 679: Charles Wilkes, _Narrative of the United States Exploring Expedition_, New Edition (New York, 1851), iii. 86.]

[Footnote 680: John Jackson's Narrative, in Capt. J. E. Erskine's _Journal of a Cruise among the Islands of the Western Pacific_ (London, 1853), pp. 475-477. The narrator, John Jackson, was an English seaman who resided alone among the Fijians for nearly two years and learned their language.]

[Footnote 681: Ch. Wilkes, _op. cit._ iii. 96.]

[Footnote 682: _United States Exploring Expedition, Ethnology and Philology_, by H. Hale (Philadelphia, 1846), p. 65. Compare Capt. J. E.

Erskine, _op. cit._ p. 248: "It would also seem that a belief in the resurrection of the body, in the exact condition in which it leaves the world, is one of the causes that induce, in many instances, a desire for death in the vigour of manhood, rather than in the decrepitude of old age"; Th. Williams, _op. cit._ i. 183: "The heathen notion is, that, as they die, such will their condition be in another world; hence their desire to escape extreme infirmity."]

[Footnote 683: Ch. Wilkes, _op. cit._ iii. 94 _sq._ Compare Th.

Williams, _Fiji and the Fijians_, i. 183-186; Lorimer Fison, _Tales from Old Fiji_ (London, 1904), pp. xxv. _sq._]

[Footnote 684: Ch. Wilkes, _op. cit._ iii. 96. Compare Th. Williams, _op. cit._ i. 188 _sq._, 193 _sqq._, 200-202; Lorimer Fison, _op. cit._ pp. xxv. _sq._]

[Footnote 685: Th. Williams, _op. cit._ i. 200.]

[Footnote 686: Th. Williams, _op. cit._ i. 189; Lorimer Fison, _op.

cit._ p. xvi.]

[Footnote 687: Th. Williams, _op. cit._ i. 189.]

[Footnote 688: Th. Williams, _op. cit._ i. 197.]

[Footnote 689: Ch. Wilkes, _op. cit._ iii. 100. Williams also says (_op.

cit._ i. 167) that the proper time for performing the rite of circ.u.mcision was after the death of a chief, and he tells us that "many rude games attend it. Blindfolded youths strike at thin vessels of water hung from the branch of a tree. At Lakemba, the men arm themselves with branches of the cocoa-nut, and carry on a sham fight. At Ono, they wrestle. At Mbau, they fillip small stones from the end of a bamboo with sufficient force to make the person hit wince again. On Vanua Levu, there is a mock siege."]

[Footnote 690: Th. Williams, _op. cit._ i. 198.]

[Footnote 691: Rev. Lorimer Fison, "The Nanga, or Sacred Stone Enclosure, of Wainimala, Fiji," _Journal of the Anthropological Inst.i.tute_, xiv. (1885) pp. 27 _sq._ On the other hand Mr. Basil Thomson's enquiries, made at a later date, did not confirm Mr. Fison's statement that the rite of circ.u.mcision was practised as a propitiation to recover a chief from sickness. "I was a.s.sured," he says, "on the contrary, that while offerings were certainly made in the _Nanga_ for the recovery of the sick, every youth was circ.u.mcised as a matter of routine, and that the rite was in no way connected with sacrifice for the sick" (Basil Thomson, _The Fijians_, pp. 156 _sq._). However, Mr.

Fison was a very careful and accurate enquirer, and his testimony is not to be lightly set aside.]

[Footnote 692: Rev. Lorimer Fison, "The Nanga, or Sacred Stone Enclosure, of Wainimala, Fiji," _Journal of the Anthropological Inst.i.tute_, xiv. (1885) p. 26. Compare Basil Thomson, _The Fijians_, p.

147: "The _Nanga_ was the 'bed' of the Ancestors, that is, the spot where their descendants might hold communion with them; the _Mbaki_ were the rites celebrated in the _Nanga_, whether of initiating the youths, or of presenting the first-fruits, or of recovering the sick, or of winning charms against wounds in battle."]

[Footnote 693: Rev. Lorimer Fison, _op. cit._ p. 27.]

[Footnote 694: Rev. Lorimer Fison, "The Nanga, or Sacred Stone Enclosure, of Wainimala, Fiji," _Journal of the Anthropological Inst.i.tute_, xiv. (1885) pp. 14-26. The _Nanga_ and its rites have also been described by Mr. A. B. Joske ("The Nanga of Viti-levu,"