The methods of the Fijians are, as in other countries, both toxic and mechanical. Certain herbs, called collectively _wai ni yava_ (medicines for causing barrenness), are taken with the intention of preventing conception, but the belief in their efficacy is not general. Some midwives, however, say that, when taken by nursing mothers with the view of preventing a second conception, they result in the death of the child. Another midwife--one of the cla.s.s to which the professional abortionists belong--a.s.sured us that miscarriage resulted more frequently from distress of mind at the discovery of pregnancy than from the drugs that were taken. The abortives vary with the district and the pract.i.tioner, but they are all the leaves, bark or root of herbs, chewed or grated, and infused in water, and there is no reason why some of them should not be as effective as the medicines employed for the purpose by civilized peoples, though the mode of preparation is naturally more crude, and the doses more nauseous and copious than the extracts known to modern pharmacy. The "wise women" appear to know that drugs which irritate the bowel have an indirect effect upon the pelvic viscera. Andi Ama of Namata stated that old women caution young married women against drinking _wai vuso_ (frothy drinks), meaning a certain cla.s.s of native medicine made from the stems of climbing plants whose saps impart a frothy or soapy quality to the infusion, which are taken under various pretexts, but generally as cathartics. None of these drugs have yet been collected and subjected to examination or experiment, and if any reliance can be placed on the belief placed by old settlers in the efficacy of native remedies, it is possible that some of them will find an honourable place in the Pharmacopoeia.

I do not think that many miscarriages are caused by the taking of infusions alone, though there are undoubtedly cases in which a long illness, or even death, has resulted from such attempts. Nevertheless, even though it be extremely difficult to procure abortion by administering herbs, as stated by one midwife, it is certain that every determined interference with the course of nature must be attended with danger.

Foremost among mechanical means is the _sau_, which is a skewer made of _losilosi_ wood, or a reed. It is used, of course, to pierce the membranes, and in unskilful hands it must be a death-dealing weapon.

Indeed, it must more often be fatal to the mother than to the foetus; for Taylor has pointed out that this mode of procuring abortion is only likely to succeed in the hands of persons who have an anatomical knowledge of the parts,[83] and even the "wise women" have shown themselves to be guiltless of even the most elementary anatomical knowledge. There are, however, well-attested cases of persons living who bear the mark of the _sau_ on their heads. In 1893 there was a man living in Taveuni who bore the scar of such a wound on his right temple, and the fact that the right parietal bone would be the part wounded by an instrument used shortly before the commencement of labour in normal presentations gives a strong colour of truth to the story of Andi Lusiana and other trustworthy natives who knew the young man and the circ.u.mstances of his birth.

[Pageheader: CRUDE OPERATIONS]

The various methods of inducing miscarriage by violence, such as are practised by the Gilbert Islanders, who pound the abdomen of a pregnant women with stones, or force the foetus downwards by winding a cord tightly about her body, are not resorted to by the Fijians, but the practice of _vakasilima_ (_lit._, bathing), a manual operation which midwives are in the habit of performing with the object of alleviating the ailments of pregnancy, do, either by accident or design, sometimes result in a radical cure by causing the expulsion of the foetus. The patient is taken into the river or the sea, and squats waist-deep in the water with the "wise women," who subjects her to a v.a.g.i.n.al examination to enable her to ascertain the condition of the _os uteri_, and, through this digital diagnosis, to determine the particular herb to be used locally or internally. Some women a.s.sert that the examination under water is adopted for cleanliness only, but most seem to believe that there is virtue in the operation by itself without any subsequent herbal treatment. As there are many pract.i.tioners who devote themselves exclusively to this branch of practice, it is more than likely that it is often used as a pretext for an attempt to procure abortion, for a rough manipulation of the _os uteri_ may excite uterine contraction, and so bring about expulsion of the foetus. Treatment by _vakasilima_ is used in every form of disease in the abdominal region to which women are subject, and the manipulation of the fundus and v.a.g.i.n.a is so rough that the patient cries out with the pain.

_Bombo_ (ma.s.sage) is sometimes practised upon pregnant women with the result, if not the intention, of producing miscarriage. A few years ago a notorious instance occurred at Rewa. A pregnant woman, who suffered pain and discomfort, was received into the Colonial Hospital. After a week's detention the surgeon advised her to go home, and await the term of her gestation, since she was suffering from some functional derangement common to her condition. She fell into the hands of a noted amateur "wise woman," who diagnosed her complaint as possession by a malignant spirit, and proceeded to exorcise it by the usual means of forcible expulsion by ma.s.sage. The pinching and kneading began at the solid parts of the trunk, and when the evil spirit fled for refuge into the limbs, they were continued towards the extremities, and the apertures of the body, which are the natural avenues of escape for the afflicting spirit. But the only spirit which the ma.s.seuse succeeded in exorcising was the patient's own, for she died of the operation, and the facts were concealed from the authorities for some weeks. The magisterial inquiry did not elicit whether the object was abortion, or merely the alleviation of pain.

A census taken in 1893 of the families of twelve villages showed that out of 448 mothers of existing families 55 had been subject to abortion or miscarriage. If these villages were representative of the people at large, 127 per cent, rather more than one-eighth, of the child-bearing women of the Fijians have to contend with this adverse condition, and, as has been said, the provinces that have abnormally low and decreasing birth-rates--Mathuata, Mbua, and Thakaundrove--are the very parts where the "wise women" are noted for their skill as abortionists. These facts would almost suffice in themselves to account for the decrease of the race.

The Government has made half-hearted attempts to stamp out the practice of abortion. The heavy penalty provided by Native Regulation No. 2 of 1887 having failed for want of prosecution, the native magistrates were ordered to hold inquests in all cases of infant deaths, but when all the witnesses are in league to conceal the truth, it would be surprising if the intended effect of intimidating professional abortionists were secured by such means. Post-mortem examinations of women dying in premature confinement were thought of, but it was feared that the repugnance which Fijians feel to these examinations would lead to the concealment of death in such cases.

[Pageheader: FAILURE OF PROSECUTIONS]

It was hoped that the Travelling European Inspectors appointed in 1898 to go from village to village enforcing the Native Regulations might initiate a few prosecutions, and so frighten the professional abortionist, who now practises with complete impunity, for as soon as the people have an object-lesson of the risk she is running in her nefarious occupation, a quarrel among the women of the village will bring forward informers to denounce her. But, since no legal penalty has ever succeeded in stamping out a practice that is secretly approved by the popular conscience, all that can be hoped for is a slight decrease in the stillbirth-rate.

FOOTNOTES:

[Footnote 83: _Medical Jurisprudence._]

CHAPTER XIV

THE INSOUCIANCE OF NATIVE RACES

If we were called upon to name the one invention that stands between savagery and the growth of civilization we might fairly choose the timepiece of sundial. Fixed routine in daily life is unknown to primitive man, whose functions are controlled only by the impulse of the moment. Even among civilized races the most stagnant are those who have never learnt to put a value upon time, and who, like the Spanish, give an honourable place in their vocabulary to the word _manana_, or its equivalent. Few, if any, of the natural races have made any provision in their vocabulary for any division of time less than the day; they have no word for hour, minute, or second, nor would they have any for day, if Nature had not divided the one from the other by intervals of darkness.

Only three divisions of time were known to the Fijians: the year (_yambaki_), so named from the heathen harvest home (_mbaki_); the lunar month (_vula_); and the day (_singa_). He identifies any greater divisions of time by naming the reigning chief of the period, or by saying, "When so-and-so was so high," indicating some aged man in the party and marking his height at the time of the occurrence in the air with the hand. He will indicate the time of an event in the immediate past or future by the yam crop--"When the yams are ripe," or "At last planting time"; about the remote future he never troubles himself.

[Pageheader: FIJIANS ABHOR PUNCTUALITY]

The Fijian eats when he is hungry, or when the sight of cooked food whets his appet.i.te; he bathes only when he would cool his body; he sleeps when he is disinclined to work or when darkness has made work impossible; regular hours for all these functions are quite unknown to him. His nearest approach to regularity is his observance of the season for yam planting, but this is because tradition has taught him that if he fails to plant his yams when the _drala_-tree is in flower, he will lack food in the following year. On one day he will work in his yam patch from sunrise till evening, and bathe at five o'clock and sleep the whole night through after a heavy meal. On another he will return from work at noon, and slumber away the hot afternoon, spending the night in feasting and dancing. He is improperly fed, not because food is scarce, but because he is incapable of the routine of regular meals or of any moderation. In times of plenty his diet is not improved, because he wastes his surplus in prodigal feasting. In times of scarcity he suffers because he will not husband his resources. System of any kind is peculiarly irksome to him. The Rev. W. Slade, a Wesleyan missionary, gives a good instance of this characteristic in the case of the mother of a seven-months child born in the neighbourhood of his mission station in 1893. "The woman herself cannot supply sufficient nourishment to the child, and has been told to come to the house twice a day for fresh cow's milk. She came for a few days and then ceased. Upon inquiry I found that, although the child was dying of starvation, she found it irksome to apply for the milk. Her maternal affection failed under the strain of walking one hundred yards twice a day." In the few instances in which a Fijian has attempted to keep cattle he has shown that he would rather let his beasts die of thirst than be bound by the necessity of giving them water at stated intervals. He cannot use dairy produce because he would fail to milk his cows regularly and to wash the utensils in which the milk was kept. The law of custom knew these defects in his character and provided for them. In the days of intertribal warfare if a village was to exist at all it must have food stored against a siege. There was a season for planting yams, and the soil would yield nothing to the slovenly planter. Public opinion took care that no man in the community shirked his work. The pigs and poultry thrived because they required neither feeding nor tending at regular hours. The canoe was kept under shelter, and the matsail stripped from the yard on the first threat of a downpour of rain, because their owner knew that he would have to pay the carpenter for repairing them in food planted by his own hand. But the law of custom has made no provision for innovations. The sailing-boat, the one possession in which the Fijian takes the greatest pride, is allowed to decay almost past repair before he will think of refitting it, although he is well aware that a regular supply of paint and rope would have made much of the expense unnecessary. He is still pa.s.sably energetic about his ancient pursuits of planting and fishing, but this fishing, which might be turned to profitable account in the supply of the daily market, is a mere desultory sport pursued because it provides an ever-varying succession of excitement. The desultory habit of mind which defers to the morrow all that does not appeal to the impulse of the moment affects all his surroundings, makes his house squalid, his diet irregular, and his village insanitary.

His insouciance, which was kept in check by the law of custom, had its root, like most other evils, in selfishness--a quality which is quite as much at home in a communal as it is in a civilized state of society, where defrauding the commonwealth is looked upon as a venial offence provided that it is not found out. In a communal state of society the instinct of the individual is to do and to give as little as possible.

When the law of custom is breaking down, as among the Fijians, discovery entails but little disgrace. In being selfish the Fijian is only being what white men are. He has no patriotism and no nationality; he does not regard Fiji as his country, for Fiji is the whole world as he knows it.

The pride that he once took in his own little tribal cosmos is dying out now that he no longer has to fight for it, and he concerns himself less about the natives of the twelve provinces besides his own than an ordinary Englishman troubles about the Andaman Islanders. So that the enjoyment of his lands in his own lifetime is not interfered with, the Fijian does not feel called upon to avert the total extinction of his race by any measures that demand from him the slightest exertion.

[Pageheader: WEAKNESS OF THE MATERNAL INSTINCT]

The want of the maternal instinct in the Fijian women is no new quality, but the law of custom took it into account and provided against it. The tribes that reared most male children had the most fighting men, and they alone could hold their own. A tribe of habitually neglectful parents was wiped out mercilessly, and within the limit of the tribe the old men and women who had grown-up sons were the last to suffer from want or insult. These incentives to the care of children may not have been constantly before the minds of Fijian parents in the old days, but they moulded the daily life of the community, and gave each member of it an interest in the welfare of his fellows. Under the _Pax Britannica_ a tribe has no longer any interest in being numerous except the fear of losing possession of its communal land, and this fear is tempered by the knowledge that if the land is leased to planters the rent money will go further among few than among many. Parents no longer look to their children to support them in old age. The law protects them from aggression, and they have none of the fear, which besets members of civilized communities, of dest.i.tution in their declining years.

Instances of the absence of the maternal instinct in Fijian mothers might be multiplied. They love their children in their own casual way; so long as they are not called upon to make the slightest self-sacrifice for them they are foolishly indulgent to them. One cannot spend a single night in a native village without realizing how immeasurably inferior the Fijians are in this respect to Indian coolies or even to the Line Islanders. When questioned on this subject an old Line Island midwife remarked, "We Tokelau love our children; the father loves them quite as much as the mother." Therein lies the greater part of the difference; the Fijian mother would look in vain to her husband for any sympathy or a.s.sistance in the upbringing of her children. In the old days when the safety of the tribe demanded as many boys and as few girls as possible, female children were often destroyed, but it does not appear that any protest or resistance was ever made by the mother. The case I am about to relate is not to be taken as a fair example of Fijian women, because instances quite as revolting have been recorded among women of civilized communities. Some years ago, a woman in the Rewa province, noticing that the dark corners of her house were much infested by mosquitoes, kept her two-year-old child naked, and forced it to stand in the corner until its body was covered with the insects, which she then killed by slapping it.

She set this awful mosquito trap so often that the poor child died of its injuries. It is fair to say that natives speak of this revolting story with disgust, for the sins of Fijian mothers are sins of omission rather than of commission. A learned work has lately been written to prove that the key to evolution is the development of maternal instinct, which varies enormously in strength, not only in different species of mammalia, but in individuals. Struggle for existence tends to develop the instinct, since those who possess it will perpetuate their offspring to the exclusion of those who do not.

The Fijians are in a transition stage between two systems of struggle for existence--the physical struggle of intertribal war, and the moral struggle of modern compet.i.tion. It is vain to hope that the maternal instinct can be artificially implanted in them, but if they are ever moved to take up the "black man's burden," and set themselves to compete against the motley population that is pouring into their islands, natural affection, which is now kept down by the savage's dislike of all restraint and routine, may be born in them.

CHAPTER XV

s.e.xUAL MORALITY

There is no point upon which primitive races differ more than in their regard for chast.i.ty. Among civilized peoples there has been an ebb and flow of s.e.xual morality so marked that historians have had recourse to the explanations of the example of the Court, or the fluctuations of religious earnestness among the people, a.s.suming that, but for Christianity and education, mankind would be sunk in b.e.s.t.i.a.l licence.

Every traveller knows this to be a fallacy. In Africa, of two races in the same stage of social development and in constant intercourse with one another, the one may tolerate a system bordering on promiscuity, and the other punish a single lapse with death. If it were possible to generalize in the matter, one would say that the higher the civilization and the greater the leisure and luxury, the looser is the s.e.xual morality; and the ruder the people and the harder the struggle against nature for subsistence, the weaker is its s.e.xual instinct and the more rigid is its code. But there are more exceptions than will prove this rule. The Chinese, who were civilized before our history began, are not as a race addicted to lechery; the Fuegians, who have scarce learned to clothe themselves against the bitterest climate in the world, do not even seek privacy for their almost promiscuous intercourse.

Respect for chast.i.ty, in fact, is a question of breed rather than of law and religion. A full-blooded race may use law to curb its appet.i.tes, yet may break out into periodic rebellion against its own laws; a cold-blooded people, like the Australian blacks, may tolerate what appears to us a brutish indulgence, and yet apply the most contemptuous epithet in their language to the man addicted to sensual pleasure.

There was nothing in the inst.i.tutions of the two great races of the Pacific Islands to account for the remarkable difference in their regard for chast.i.ty. They were reared in the same climate, nourished with the same food; the same degree of industry sufficed to provide them with all that they required. The power of the aristocracy among the Polynesians should have been more favourable to social restrictions than the republican inst.i.tutions of the Melanesians. If the influence of a strong central government tended in either direction, which the fact that s.e.xual restrictions were the same in both the powerful confederations and the village communes of Fiji effectively disproves, the Polynesians should have been the more continent. And yet, with nothing save race temperament to account for the difference, the Polynesians were as lax as the Melanesians were strict in their social code. It was the licence of the Tahitian and Hawaiian women which tempted seamen to desert their ships, and so led to European settlements in the Polynesian groups while the Melanesian remained almost unknown. The prost.i.tution that sprang up in the princ.i.p.al ports attracted whaleships, which sometimes took sides in native quarrels. The stories of their excesses brought the missionaries, and the destruction of such customary law as still survived was greatly accelerated.

The Melanesians, on the other hand, offered no such temptation to pa.s.sing ships. They practised no open-handed hospitality; their fickle temper kept their visitors perpetually on their guard against attack; they generally kept their women out of sight, and the women themselves were not only ill-favoured, but also excessively shy of Europeans.

Though ships have frequented Fiji for nearly a century, and the group has had a foreign population of several thousands for five-and-twenty years, professional prost.i.tution among Fijian women is so rare that it may be said not to exist. Nevertheless, the decay of custom has by no means left the morality of the Fijians untouched. Let us compare what it was with what it is.

[Pageheader: THE OLD CODE PUNISHED INCONTINENCE]

In heathen times, as I have already said, there was a very limited form of polygamy. The powerful chiefs had as many wives and concubines as their wealth and influence would support, but the bulk of the people were monogamists. The high chiefs were an exception to the general rule of continence. They did not, it is true, often carry on intrigues with girls of their own station, but they could send for any woman of humble birth, particularly in the villages of their _vasus_ or of their dependants by conquest. In this, as in other things, the chiefs were above the law, and many of them made a practice of a.s.serting the privileges of their station. A low-born woman, whether maid or wife, received the summons as if it had been a divine command, however distasteful it might be to her. If she hesitated, and the chief condescended so far as to entreat her, sealing his entreaty by sniffing at her hand (_rengu_), refusal was impossible. This kiss of entreaty from a chief is, even now, so much dreaded by unwilling girls that they will use violence to prevent the nose of their wooer from touching their hand, for the Fijian kiss, like that of all oriental races, is a sharp inhalation of breath through the nostrils.

Considerable licence was tolerated at every high chief's court between the chief's retainers and the female servants of his wives. These were women taken in war, or good-looking girls from the va.s.sal villages who had enjoyed the short-lived honour of concubinage. They did the rough work of his kitchen, and were lent to distinguished visitors who cared for that kind of hospitality. But the wives and daughters and favourites of the chief were inviolable, and the man who dared to meddle with them played with his life.

Boys and girls were allowed to a.s.sociate freely during the day-time, and to play such games as _veimbili_ and _sosovi_ together, but they were kept apart during the night. The girls slept with their mother, and the boys, as soon as they had attained p.u.b.erty, were compelled to sleep in the _mbure-ni-sa_, the village club-house, in which the unmarried men, the village elders and strangers slept. The girls were so carefully watched that they seem generally to have retained their chast.i.ty until marriage, and the young men, fully occupied with the training proper to their age, had neither the opportunity nor the inclination for s.e.xual intrigue.

In every community s.e.xual laws were of slow growth; they were not the expression of a high ethical standard, for primitive races see no sin in s.e.xual intercourse _per se_, but rather of a growing sense of public convenience; they were not the inspiration of a lawgiver, but the expression of the tribal conscience. The Seventh Commandment was an inscription upon tablets of a law that was already observed by the Hebrews. The Fijians had evolved their law from considerations that were purely practical. Women were chattels; a virgin was more marketable than a girl who had had adventures; an illegitimate child was a burden upon its mother's parents. And besides these primitive considerations, incontinence was an infringement of the Fijian marriage law which provided each individual woman with her proper partner, and maintained the equilibrium of exchange of women with the intermarrying tribe and a just interchange of marriage gifts. A people who can complain in such terms as, "They have had four of our women already, and we but two of theirs, and here they ask us for a fifth," was not likely to tolerate clandestine love affairs among their daughters. That a high moral standard was not the cause of their strict law was shown by the fact that the married women in heathen times practised a laxity of morals unknown to them before marriage. Adultery was punished by fine if the parties were of equal rank, and by death if the offender was of lower rank than the husband and the act could be interpreted into an insult.

But the women went about their amours discreetly, choosing the times when their husbands were absent on war parties, and reflecting that "what the eye does not see, the heart does not grieve for."

[Pageheader: ILL EFFECTS OF EDUCATION]

With the introduction of Christianity there came a change. s.e.xual licence, formerly prevented, was now only forbidden. The missionaries'

endeavours to inculcate "family life" on the English plan produced a surprising result. The _mbure-ni-sa_ was gradually deserted by all but the old men; the youths went to sleep in their parents' houses, and, when once the novel idea of unmarried men sleeping in the same house with women had been digested, the other houses of the village were open to them. a.s.sociation of the s.e.xes and emanc.i.p.ation from parental control did the rest. There were other changes. Education begat in the young a contempt for the opinions of their elders. Against the precepts of the old men, who had formerly controlled every detail of the village life, there were the opposing teachings of the missionary and the trader, both startling the young with echoes of a wider world than their own. While the elders stayed at home, the young made voyages to the European settlements of Suva and Levuka and tasted vice with the loafers on the beach; they served three years with the constabulary and the police, or worked a year on the plantations, revelling in their new-found freedom, aping the manners of half-castes and white men who talked evil of dignities, and would pa.s.s the highest chiefs, even the governor of the colony, without doffing their turbans. Their favourite topic of conversation is their amours, and they have the Gallic indifference to the good fame of the women who have yielded to them. Illicit relations extend far beyond the limits of the village. When young men are together in a strange village some one exclaims, "_Me-nda-kari_" (_lit._, "Let us rasp," _i.e._ shape to our will by repeated solicitation); and the inferiors in rank will immediately const.i.tute themselves procurers to their chief--a _role_ which suggests no taint of infamy in their minds.

Sometimes they work through an old woman, sometimes through a young man of the place who is dazzled by the notice taken of him by such distinguished guests. The women are beguiled to the trysting-place, and yield rather from feebleness of will than from appet.i.te for vice. It is this frailty of will that makes it difficult to believe in the charges of rape that are frequently tried in the courts. The Fijian woman seems rarely to yield willingly to any but her chosen lover. She is, moreover, so muscular that any real and sustained resistance would prevail against violence, but whether from her habit of obedience or some psychological reaction of the s.e.xual instinct, she cannot resist ardent solicitation.

"He took me by the hand," a girl exclaimed to the court, when asked why she did not cry out, as if the accusation of violence was by no means weakened. If a woman cannot be brought to a tryst her lover resorts to _vei-ndaravi_ (_lit._, crawling); that is to say, he will crawl into the house where she is sleeping with her companions and lie down beside her without awakening them, and profit by her frailty of will. I have known of cases where a young chief, personally distasteful to the woman he desired, has compelled her lover to do the wooing in a dark house, and has then taken his place without her discovery of the fraud. The lack of self-control seems to be more marked in low-born than in chief women.

When Andi Kuila, the daughter of King Thakombau, had been reproving two of her women for levity of conduct, they replied, "It is all very well for you great ladies to talk, but as for us common women we cannot control ourselves" (_keimami sa senga ni vosoti keimami rawa_:" _lit._, "endure ourselves"). This speech did not imply that the s.e.xual impulse was uncontrollable, for in the Fijian woman the contrary is the case, but that their power of resistance was weak.

Apud tribus quasdam quae regiones montanas habitant, dixit princeps Vaturemba, non fit coitus in modo a.s.sueto, saltem a senioribus. Mas, genibus nixus, crura feminae levat atque trahit donec nates in suis femoribus jacent, et sic fit coitus. In judicio quum senex virginis violatione accusatus est, testimonium puellae non fuit perspicuum utrum animum verum ad deflorationem habuerit accusatus necne. Interro-gavit ille princeps, qui judex fuit, "Crura tua levavit?" et quum negavit puella "Ergo, quamquam animum libidinosum habuit, non te deflorare voluit," dixit judex.

[Pageheader: INFLUENCE OF CONCUBITANCY]

There is a ma.s.s of evidence to show that in heathen times the majority of girls were virgin until they married or entered into concubinage, because the law of custom allowed them no opportunities for secret amours; whereas, after fifty years of individual freedom, it is extremely rare for a girl to preserve her virtue to the age of eighteen. The commonest age for seduction seems to be from fourteen to fifteen, and grown men are more often to blame than boys of the same age. On the other hand, many young girls give themselves to their _ndavola_ (_i.e._ concubitant cousin), who, by Fijian custom, has a right to them, and their relations do not appear to resent this so far as to prosecute the man for fornication. The birth-rate being high, these early excesses cannot affect their prolificness, but it is quite possible that it may injure the viability of the children born after marriage.

Though the girls do not appear to fear suspicion of their chast.i.ty, they do fear the disgrace which follows the discovery of their pregnancy. It is to avoid such exposures that they resort to means to procure abortion, though habitual profligacy seems to be so seldom followed by pregnancy that this fear does not act as a deterrent. Vitienses credunt nullam feminam ex uno coitu gravidam fieri, ultroque hymenem ruptum sarciri posse herbis quibusdam maceratis et immissis. Itaque virgines, quum ad coitum solicitantur, facilius concedunt. Some Fijians also believe that girls who have been deflowered before p.u.b.erty retain their youthful appearance long after the usual period. There is also a widespread belief that when a woman has been cohabiting with more than one man before conception the paternity of her child is shared equally by all her paramours.

When the morality of unmarried women is compared with that of the married the position is reversed, for whereas in heathen times married women were lax, they are now less accessible. This is due, no doubt, to the state of espionage in which the married woman now lives. Formerly the husband and his relations only were concerned with her behaviour, and if they were indifferent, she was free to follow her inclinations; but since the Missions have branded adultery as a crime, and the law has made it a criminal offence, every person in the village makes it his or her concern to bring the offenders to justice. Probably half the acts of adultery that take place are committed by the wife to avenge herself upon the husband for his infidelity or unkindness.