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Popular Science Monthly

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millions of years; but that the further we proceed in the development process, from the blue star to the yellow, and possibly but not certainly on to the red star, the slower is the progress made, for the radiating surface through which all the energy from the interior must pass becomes smaller and smaller in proportion to the mass, and the convection currents which carry heat from the interior to the surface must slow down in speed. A HISTORY OF FIJI. BY DR. ALFRED GOLDSBOROUGH MAYER IV THE Fijians had a well-organized social system which recognized six classes of society. (1) Kings and queens (Tuis and Andis). (2) Chiefs of districts (Rokos). (3) Chiefs of villages, priests (Betes), and land owners (Mata-ni-vanuas). (4) Distinguished warriors of low birth, chiefs of the carpenter caste (Rokolas), and chiefs of the turtle fishermen. (5) Common people (Kai-si). (6) Slaves taken in battle. The high chiefs still inspire great respect, and indeed it has been the policy of the British government to maintain a large measure of their former authority. Thus of the 17 provinces into which the group was divided, 11 are governed by high chiefs entitled Roko Tui, and there are about 176 inferior chiefs who are the head men of districts, and 31 native magistrates. In so far as may be consistent with order and civilization these chiefs are permitted to govern in the old paternal manner, and they are veritably patriarchs of their people. The district chiefs are still elected by the land owners, mata-ni-vanuas, by a showing of hands as of old. Independent of respect paid to those in authority, rank is still reverenced in Fiji. Once acting under the kind permission and advice of our generous friend Mr. Allardyce, the colonial secretary, and accompanied by my ship-mates Drs. Charles H. Townsend, and H. F. Moore, I went upon a journey of some days into the interior of Viti Levu, our guide and companion being Ratu Pope Seniloli, a grandson of king Thakombau, and one of the high chiefs of Mbau. Upon meeting Ratu Pope every native dropped his burdens, stepped to the side of the wood-path and crouched down, softly chanting the words of the tame, muduo! wo! No one ever stepped upon his shadow, and if desirous of crossing his path they passed in front, never behind him. Clubs were lowered in his presence, and no man stood fully erect when he was near. The very language addressed to high chiefs is different from that used in conversation between ordinary men, these customs being such that the inferior places himself in a defenceless position with respect to his superior. It is a chief's privilege to demand service from his subjects; which was fortunate for us, for when we started down the Waidina River from Nabukaluka our canoes were so small and overloaded that the ripples were constantly lapping in over the gunwale, threatening momentarily to swamp us. Soon, however, we came upon a party of natives in a fine large canoe, and after receiving their tama Ratu Pope demanded: "Where are you going"? The men, who seemed somewhat awestricken, answered that it had been their intention to travel up the river. Whereupon Ratu Pope told them that this they might do, but we would take their canoe and permit them to continue in ours. To this they acceded with the utmost cheerfulness, although our noble guide would neither heed our protests nor permit us to reward them for their service, saying simply, "I am a chief. You may if you choose pay me." In this manner we continued to improve our situation by "exchanging" with every canoe we met which happened to be better than our own, until finally our princely friend ordered a gay party of merry-makers out of a fine large skiff, which they cheerfully "exchanged" for our leaky canoes and departed singing happily, feeling honored indeed that this opportunity had come to them to serve the great chief Ratu Pope Seniloli; and thus suffering qualms of conscience, we sailed to our destination leaving a wake of confusion behind us. Moreover I forgot to mention that many natives had by Ratu Pope's orders been diverted from their intended paths and sent forward to announce the coming of himself and the "American chiefs." Thus does one of the Royal house of Mbau proceed through Fiji. At first sight such behavior must appear autocratic, to say the least, but it should be remembered that a high chief has it in his power fully to recompense those about him, and this without the payment of a penny. Indeed, many intelligent natives still regret the introduction of money into their land, saying that all the white man's selfishness had been developed through its omnipotence. In Fiji to-day there are no poor, for such would be fed and given a house by those who lived beside them. The white man's callous brutality in ignoring the appeal of misery is incomprehensible to the natives of Fiji. "Progress" they have not in the sense that one man possesses vast wealth and many around him struggle helplessly, doomed to life-long poverty; nor have they ambition to toil beyond that occasional employment required to satisfy immediate wants. Yet if life be happy in proportion as the summation of its moments be contented, the Fijians are far happier than we. Old men and women rest beneath the shade of cocoa-palms and sing with the youths and maidens, and the care-worn faces and bent bodies of "civilization" are still unknown in Fiji. They still have something we have lost and never can regain. It is impossible to draw a line between personal service such as was rendered to Ratu Pope and a regular tax (lala) for the benefit of the entire community or the support of the communal government; and the recognition of this fact actuated the English to preserve much of the old system and to command the payment of taxes in produce, rather than in money. Land tenure in Fiji is a subject so complex that heavy volumes might be written upon it. In general it may be said that the chief can sell no land without the consent of his tribe. Cultivated land belonged to the man who originally farmed it, and is passed undivided to all his heirs. Waste land is held in common. Native settlers who have been taken into the tribes from time to time have been permitted to farm some of the waste land, and for this privilege they and their heirs must pay a

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