Another family had Moso incarnate with them in a creeper bird called the Fuia (_Sturnoides atrifusca_). If it came about in the morning or the evening it was a sign that their prayers were accepted. If it did not come Moso was supposed to be angry. The bird did not appear at noon owing to the glare of the sun. The priest interpreted to the family the meaning of the _chirps_ as his inclination or fancy dictated.

7. _Long Moso_ was the name of another family G.o.d. The turtle and the mullet were sacred to him, and eaten only by the priest. The family prayed to him before the evening meal.

8. The Fai, or stinging ray fish, and also the mullet were incarnations of _Moso the strong_ in another family. If visitors or friends caught or brought with them either of these fish, a child of the family would be taken and laid down in an unheated oven, as a peace-offering to Moso for the indignity done to him by the strangers.

If any member of the family tasted of these sacred fish he was sentenced by the heads of the family to drink a cupful of rancid oil dregs as a punishment and to stay the wrath of Moso.

16. NAFANUA--_Hidden inland._

This was the name of the G.o.ddess of a district in the west end of the island of Savaii. She was the daughter of Saveasiuleo, the G.o.d of Pulotu, and was _hidden_ inland, or in the bush, when an infant by her mother, who was ashamed of the illegitimate birth.

She came from Pulotu, the Samoan haedes, at a time when the ruling power was so oppressive as to compel the people to climb cocoa-nut trees with their feet upwards, their heads downwards, and to pluck the nuts with their toes. As she pa.s.sed along she saw a poor fellow struggling up a tree with his head downward, and calling out in despair that he could endure it no longer. She told him to come down, and that she would put an end to it. She summoned all to battle, took the lead herself, and completely routed the enemy, and raised the district to a position of honour and equality. When she went to the fight she covered her b.r.e.a.s.t.s with cocoa-nut leaflets that the enemy might not see she was a woman, and the distinguishing mark or pa.s.s-word of her troops was a few cocoa-nut leaflets bound round the waist. After the battle in which she conquered, she ordered cocoa-nut leaflets to be tied round the trees, marking them out as hers, and defying the enemy or any one else to touch them. To this day a strip of cocoa-nut leaflets encircling a tree is a sign that it is claimed by some one for a special purpose, and that the nuts there are not to be indiscriminately plucked without permission.

2. Nafanua was also the name of a village G.o.d on the island of Upolu.

In a case of concealed theft, all the people a.s.sembled before the chiefs, and one by one implored vengeance on himself if he was guilty. If all denied, the chiefs wound up the inquiry by shouting out, "O Nafanua! Compa.s.sionate us, let us know who it was, and let speedy death be upon him!"

In war, all a.s.sembled to be sprinkled with Nafanua's cocoa-nut water before going to battle. If well done, they conquered; if not, they were driven before the enemy. Confession of offences sometimes preceded the sprinkling, as it was a sign of pardon and purification.

Occasional torchlight processions through the village were held in honour of Nafanua. Cases of sickness were also brought and laid before the priest. Those who took fine mats were cured, but shabby offerings of native cloth only prolonged the disease.

17. NAVE.

Nave was the name of a village G.o.d on the island of Tutuila. It was represented by a stone called Maa o Nave, or the stone of Nave. This was abbreviated and euphonised into Amanave, and is the name of the village to this day.

18. NONIA.

This was the name of a village G.o.d, and was supposed to be incarnate in the c.o.c.kle. If this sh.e.l.l-fish was eaten by any one of the place a c.o.c.kle would grow on his nose. If one was picked up and taken away from the sh.o.r.e, a c.o.c.kle would appear on some part of that person's body.

May was the usual month for feasting and prayers to Nonia, for the removal of coughs and other ailments usually prevalent during that time of transition from the wet to the dry months. On the days of worship the people went about with bundles of c.o.c.kles, and through them prayed to Nonia.

19. O LE NIFO LOA--_The long tooth._

This was the name of a disease-making G.o.d, said to have come from Fiji and taken up his abode about the south side of Savaii. People, canoes, or property of any kind belonging to that place, were supposed to be media by which the long tooth might be conveyed and cause disease and death. One day the tooth was visible to an old lady, and struck by some scalding greens which she threw at it, and ever after it was crooked and not so deadly. If a person recovered it was said that the tooth must have had the crook running _outside_ of the wound, and _vice versa_ in a case of death.

To this day the long tooth superst.i.tion is a nuisance. A few years ago some people went to that part of Savaii to buy a canoe. They did not get it, but, from a number of deaths soon after at their village, they believed that the tooth had followed them. After a battle ten years ago a man from the long tooth district in Savaii who had been killed, was buried in a village in Upolu. After a time a young chief died there rather suddenly. The tooth was suspected by some of the old people, and so they dug up the bones of the man who had died in battle four years before, and threw them away into the sea, far off outside the reef, so as to rid the land, as they supposed, from the long tooth enemy. Like the celebrated tooth of Buddha at Ceylon, visited by the Prince of Wales in 1875, about which kings fought, the attempt to burn which burst the furnace, and, although buried deep in the earth and trodden down by elephants, managed to come up again, so the long tooth G.o.d of Samoa continues to come up every now and then after a sudden death or a prolonged disease of the knee joint, or other deadly ailment.

20. PAVA.

This was the name of a war G.o.d on the south side of Upolu. It was originally the name of a man who came from the east end of the group.

He and his wife went to work as usual in the bush, and left their children in the house. The children kindled a fire to cook some food.

Tangaloa, seeing the smoke, came down from the heavens. He found only the children, and inquired where their parents were. Gone to work, said they. "Go and tell them I am here." The children ran off and told them there was a chief in the house. Pava made haste home, found Tangaloa, and prepared a bowl of 'ava (_Piper methistic.u.m_) for him.

A little child in creeping about the floor upset the 'ava. Tangaloa flew into a rage, and beat the child to death. He again made it live, however, but Pava got up in anger, went out, plucked a taro leaf (_Arum esculentum_), stepped on to it and went off to Fiji. After a time he came back with a son of the king of Fiji, to the amazement of everybody, and when he died had a place in the Samoan pantheon.

His emblem was a taro leaf, and all his adherents in going to battle were known by taro leaf caps. The slain of that particular village were also known by the round leaf cap. Pava was seen in the rainbow.

If it was clear and reflected down on the village, that was a good omen; but if it appeared far inland, the sign was bad, and a veto on any fighting for that day at least.

Another story places the killing of the child in the east end of the group, and says that Pava fled from place to place, and from island to island to get away from the presence of Tangaloa. As soon, however, as he reached a fresh place and thought of remaining there, he saw the terrible eye of Tangaloa looking down on him. Off he went to another village or another island, but still the piercing eye of Tangaloa followed him, until he reached the district to which I have referred, and where the dreaded eye was no longer visible.

21. PILI MA LE MAA--_The lizard and the stone._

These were the names of twin G.o.ds, and worshipped at certain villages in time of war, famine, and pestilence. The month of May was a specially fixed time for prayers, and food offerings. The lizard was the guiding incarnation, and carefully watched in times of war. If in going to battle a lizard was seen darting _across_ the road, they returned at once. If it ran ahead, however, they were cheered, and went right on to meet the enemy.

Another plan in searching for an omen was to plait cocoa-nut leaves and cover the middle post of the great house, from the floor to the ridge pole, and there the chiefs sat and watched. If a lizard from the roof came _straight_ down on the matting, that was a good sign; but if it came down zigzag, the omen was bad, and fighting suspended. Before going to the fight they met and were sprinkled with cocoa-nut juice by the priest, each at the same time uttering the prayer, "May the road I take flow with blood."

22. STONES.

1. Two unchiselled "smooth stones of the stream" were kept in a temple at one of the villages, and guarded with great care. No stranger or over-curious person was allowed to go near the place, under penalty of a beating from the custodians of these G.o.ds. They represented good and not malicious death-causing G.o.ds. The one made the yams, bread, fruit, and cocoa-nuts, and the other sent fish to the nets.

2. Another stone was carefully housed in another village as the representative of a rain-making G.o.d. When there was over-much rain, the stone was laid by the fire and kept heated till fine weather set in. In a time of drought, the priest and his followers dressed up in fine mats, and went in procession to the stream, dipped the stone and prayed for rain.

3. In a road leading to village plantations a stone stood which was said to have been a petrified coward. He and his brother entered into compact that they would be brave in battle, and implored their G.o.d that if either fled that one should be changed into a stone. The day came, the battle was fought, but one of the brothers turned and fled before the face of the enemy, and so was changed into a stone there and then by the G.o.d Fe'e. All the people as they pa.s.sed inland to work in their plantations kissed, or rather "_smelled_" the stone, and in coming back did the same. Death was supposed to be the consequence of the neglect of this mark of deference to the power of the Fe'e.

4. At the boundary line between two villages there were two stones, said to have been two young men who quarrelled, fought, and killed each other on that very spot, and whose bodies were immediately changed into stones. If any quarrel took place in either of these two villages there was never any general disturbance. "Go and settle it at the stones" was the standing order; and so all who were inclined to be demonstrative in any affair of honesty or honour went to the stones and fought it out. If either of the duellists was knocked down, that was the final settlement. No one else interfered, and so, by common consent in such matters, these two villages were noted for peace and order.

5. In a district said to have been early populated by settlers from Fiji, a number of fancy Fijian stones were kept in a temple, and worshipped in time of war. The priest, in consulting them, built them up in the form of a wall, and then watched to see how they fell. If they fell to the westward, it was a sign that the enemy there was to be driven; but if they fell to eastward, that was a warning of defeat, and delay in making an attack was ordered accordingly.

The iconoclast native teachers from Tahiti, in the early stage of the mission, when such stones were given up to them, had them taken off to the beach and broken into fragments, and so stamp out at once the heathenism with which they were a.s.sociated. Hardly a single relic of the kind can be found at the present day.

23. LE SA--_The sacred one._

1. The name of a war G.o.d in several villages, and incarnate in the lizard. Before going to battle the movements of a lizard in a bundle of spears was watched. If the lizard ran about the points of the spears and the outside of the bundle, it was a good omen; but if it rather worked its way into the centre for concealment, it was a bad sign.

A piece of matting was also spread over one of the posts of the house, and if a lizard was seen coming down on the matting, the sign was good; but if a bare post was chosen by the creature for its descent from the rafters to the floor, it augured ill. If a lizard crossed the path or ran against any one going to battle, that also was an evil omen.

2. In some places Le Sa was incarnate in an owl, was more of an agricultural G.o.d, who sent rain and abundance of food, and was worshipped about the month of April. He was prayed to and propitiated with offerings for the removal of caterpillars from the plantations, as they were thought to be servants under his orders to forage and punish. He was supposed to be fond of the bodies of thieves, and to go at once and devour them if prayed to do so. Bad-tempered parents frightened the children by saying that they would call Le Sa to _drink_ them up. In cases of sickness the patient went and weeded some piece of bush land as an offering to Le Sa; and the consequence was often a wonderful cure to the indolent dyspeptic!

3. Le Sa in one place was a household G.o.d, and incarnate in the centipede. If any one was bitten by the reptile, or otherwise ailing, an offering of a fine mat and a fan was presented, and the G.o.d entreated in some such words as:

"Lord! if you are angry, Tell us the reason And send recovery."

24. SILI VAAI--_Far-seeing._

1. This was the name of a village war G.o.d, and seen in a bird. Flight of the bird in the direction of the enemy was a good sign, otherwise the omen was bad.

2. This was also the name of a family G.o.d, and seen in a star.

25. SA FULU SA--_Of the sacred feather._

This was the name of a village war G.o.d in Upolu. Incarnate in the kingfisher bird, which, if seen flying _before_ the troops, was a good sign. If observed to come flying towards the people as they were preparing to start, the omen signified defeat.

26. SAMA--_Yellow._