Tragic Events in Pre-European Fiji

How Suva Was Burned In 1843

T'HE following account of the

early history of Suva was

written by Mr. Thomas Horne,

several years ago, for radio broad

casting.

The town of Suva was first

founded by the Fijians about 1820.

The native town was destroyed by fire, during a great battle in 1843.

Europeans, who began to settle in

Fiji about the middle of that cen

tury, removed the capital of Fiji

from Levuka to Suva in 1882, to the site of the old native town. ✓ mHE present race of Suva people, who X now live at Suva Vo, claim to have crossed the central tableland of Na Viti Levu, from Saivo, on its northern slope above the Viti Levu Bay. Their chief was Taba ni Mako Veve (branch of the crooked Mako tree) who, on the male side, is claimed to be an immediate des cendant of Degei, and hence was of very high rank, while his mother was a prin cess of the Veli, or the dwarf race, the primitive inhabitants of Fiji.

The first migration of the clan south ward towards Suva must have occurred hundreds of years ago.

Those dwarfs survived to a much later period in Vanua Levu, about the head waters of the Wainunu River. Charlie Connor, one of the earliest white men in Fiji, called them “Fairies.”

The ancestors of the Suva people reached the district lying to the south of the Waimanu River, and here they planted, and fished, and built frail vil lages whose names even are forgotten; but they gradually moved on towards the sea. For a time, they stopped about Tamavua, and at Rairainawaqa, which was in the early days the home of the Cuthbert family, and is now owned by Mr. Borron. They finally settled on the high land behind the present lunatic asylum, their citadel being the steep gray rocks of Uluvatu, which rises sheer up

from the waters of Walu Bay.

On the very top of this hill the mounds are still intact, as they were one hun dred years ago when the place was abandoned—they were the yavus on which the great houses stood. That nearest the road was the site of the chief’s house. Immediately in front of this is the council chamber, where the Veteran Chiefs lived; and a little below is the site of the temple of the God Rovono (the Turtle). (CUNNINGLY hidden amongst the trees J at the foot of the bluff was the cave, or refuge, for the women and child ren in times of danger.

The burial place of the Taukeis. or land-owners, was a shelf on the cliff; while the burial place of the chiefs was in a cave in Sea Lark Hill, now demo lished. The Matawawa. or landing place of the canoes, was in Walu Bay, among the mangroves at the foot of the cliff.

The whole place is a natural strong hold. On the flat between the top of the caves and the road were the dwel lings of the Taukeis, those of the Kai Walu, or fishermen, being nearest the sea; and here is still to be seen the yavu, or mound, on which formerly stood the Bure ni Sa, or Club House.

As the population of Uluvatu increased, from natural causes and partly from the accession of units from other clans, a new settlement, and new planting grounds, became necessary; and the site fixed on was the hill then known as Vatuwaqa, now better known as Flag staff Hill. Unlike Uluvatu, it could boast of no rock citadel; but its steep clay sides, rising from the low flats between it and Laucala Bay, made it a natural fort, and on the other sides it was pro tected, where necessary, by huge earthen ramparts, part of which still remain.

After the Suva people had removed from their hill forts, and built the town of Suva on the site of the present Gardens, which are next to Government House, what is now the cricket ground was also partly built on. The spirits after death were supposed to bathe in the little creek, Valeiwai, which runs into the sea at Draiba.

The former inhabitants of Suva shifted across the bay about 1882, and called their town Suva Vo. Their chief was Ratu Amborosa.

The old Fijians believed that every stream was sacred to some guardian spirit. Where the present Grammar School stands once was a cemetery, and called Quara ni moku kau. This phrase, now obsolete, cannot be translated liter ally. It means “The seeking of rest, or peace.”

There was one curious custom at Suva.

It was forbidden to whistle inside the town, as it was said to attract the mos quitoes. In Scotland, in my young days, we were not allowed to whistle on Sun days.

After Tabu ni Ni Mako Vevi, the first chief we can trace was called Batileka.

One of his descendants married Adi Moave of Bau, said to be a full sister of Tanoa. By her he had two sons, Tabukancoro, or Ravulo, and Tui Buia.

Great Bau ladies thought they had to marry whom they were ordered.

The reign of the next Suva Chief, Tabukancoro, was long and eventful. He intermarried with Bau. rpHE founding of the town of Suva J. occurred about 1820. Tabukancoro was a powerful chief. He was not only Tui Suva, with a following of canoe builders and fishermen, and could from his own tribe and their allies muster nearly 1,000 warriors; but he was also

Vasu to Bau, with all the priveleges that went with that dignity.

Knowing the danger of leaving such a, powerful ally of Bau, as Suva then was, m their rear, during the coming struggle, the Rewa chiefs determined to crush Suva. Rewa sent Tabuas to Burebasawa, Togo, Noco, Togodravu, Naselei, Nakelo, Tokotoka, and Lokia, and all of them, eager to share in the plunder, rallied round Rewa, against Suva.

Tabukancoro, the chief of Suva, knew of the danger that threatened him, for he had received information both from Bau and from his own spies. He drew in all his people from the outlying small towns. But his former friends across the bay, and down the coast to the west ward, did not respond as he had expected.

The Rewa people sailed into Laucala Bay, and landed the warriors on the mud flats on the Suva side of the mouth of the Nasinu River, arid they marched along the sandy beach round Muanikau, and formed up for attack on the Suva town, which was where Government House now stands.

The Rewa people had a brass canon, which was part of the plunder of a French ship. At the same time, the men from Kolobo, Tamavua and Waimanu, and every town westward as far as Mau, had mustered together, crossed the Nubu kalou creek, and coming down the old track to the sea near where the Church of England is now, they advanced along the beach. They passed through the bush which was on the present site of the Government Buildings, and prepared to attack from the north. fT\HE attack started about 3 p.m. As X usual, the attack started too far off to do much damage, and though the cannon knocked some of its posts about, it did not seriously injure the fence.

But the Lomai Vuna warriors, who were guests of the Suva people, turned traitors.

Seizing brands from the fire-places where only the night before they had sat and chatted with their hosts, they fired the town, and soon the interior of the fortress was converted into a roaring mass of flames. Every house was burnt, includ ing the temple of Na Vono.

Yet the warriors of Suva fought hard.

They fought back to back at the Northern gate, opposite the present tennis courts, one battalion holding back the Vuna clan inside the fortress, the other trying to force their way through the allied ranks outside.

The Suva men forced their way across the area where now are the public tennis courts, fighting to the end, that their women and children might have a better chance of escape. In the end, only a few broke through the ranks of the enemy that surrounded them; but if they left most of their best and bravest dead beneath the trees, they had at least the consolation of knowing that for every man of theirs who lay there dead, two at least of their enemies had been sent to the place whence no one returns.

Tabukaucoro —who, with his men, was holding the opposite side of the town seeing that the day was hopelessly lost, gathered his warriors together, and with a sudden .rush, broke through the Rewa ranks, and, holding them back, let the women and children through. He passed along the side of what is now Govern ment House, then went on to the old Rara, now the drilling ground for the Police. Then they passed behind Gov ernment House to Cable Hill, and crossed the little stream called Matana Wati (because in its still pools the maidens sought for the faces of their future hus bands) and found refuge among the great big trees that formed the Vu ni Ivi Here they lay till nightfall, being joined from time to time by stragglers from other parts of the fight.

There was but little sleep through that long dark night for the people of Suva, who lay on the ground at Vuni Ivi. At

times one woman, older than the rest, would steal out scouting, hoping to find her husband—for the true woman, no matter what her race, never deserts her mate.

When the stragglers came to Vuni Ivi, just before dawn, they silently crept along the track that led to the ford at Nai Samuni, and crossing this they at last reached their old fortress of Uluvatu.

In the meantime, their enemies feasted on the limbs of their kinsmen, or drank yaqona from their lost plantations. The men repaired the war fence where necessary, for the hill is so strong naturally as to need but little artificial aid for its defence.

For two days the greater part of the victors feasted or slept in Suva. For the plantations were full, and the turtle ponds had been well stocked for their Lomai Vuna guests, while roast bokola was so plentiful that even the meanest camp-follower might hope at least to pick the bones after his betters had finished with them.

AS soon as the town of Suva had fallen, a mata (which means a herald) was sent by the Rewa chiefs to Tanoa, at Bau, to state that by the burning of Suva the insult to them had been atoned fpr, and that the war would now cease.

But on the third morning the Rewa

chiefs, with their followers, moved up from Suva and joined the forces on the heights around Uluvatu.

After a council of war, the Suva chiefs agreed to send a Soro—large Tambua, or whale’s tooth —and one of the fairest maids in Suva, for such was the custom of the land.

Sh£ was a chieftain’s daughter—for to offer a slave-girl would have been an insult. Tall and comely, she no doubt, like many a maid before and since, had had her day-dreams of the Prince Charming who would come to claim her from her people—for was not Suva the close ally of Bau, where all were chiefs.' But such hopes were now gone, forever.

She bathed at dawn, and what little oil was in the .camp was used to annoint her. Dressed in her best finery, she walked forth to death. Unfortunately, no one knows her name. Perhaps the Suva people made it a point of honour to conceal it.

So on the morning of April 9, 1843,

Korotabitibi, the “Mata ko Vuna,” set out with the Soro. They left the cave of refuge, and crossed the fort and through the western entrance, on what is now the reservoir road, and entered the Salata track. This leads south and west of the reservoir, and through Sir Maynard Hedstrom’s grounds, known as Vunivutu.

Less than half a mile from the fort they met the hostile chiefs, of whom Ca mai Sala was leader for Quaraniquio was on his canoe at Walu Bay. The Mata presented the tooth, and prayed the conquerors to spare the lives of his clan, and to allow them to pass in safety.

The Rewa chiefs,. who had known of the coming of the embassy, and who were unwilling to attack desperate men in their almost impregnable stronghold, had decided on their answer. The Soro Was accepted, and, according to Fijian law the lives of the Suva people were safe, and the Mata, or herald, returned with the answer. But he returned alone.

NOW, when a Soro was once made, and the accompanying offering ac cepted, it was Tabu to break coven ant made in connection with it, and we may give Ca mai Sala credit for intending to see that the Suva people were safe.

But it would have been remarkably close to a miracle if over 500 women, feebly protected, had been allowed to pass un scathed through the encircling hostile ranks.

The trouble did not take long in start ing. Close to the south-western corner of the Reservoir, the old natives still point out the spot. Kovelevu, a Rewan chief, seized hold of a Bega woman who was carrying her child (for she was the wife of a Suva warrior). The woman struggled fiercely to get free, and in his anger the man clubbed her and killed her on the spot. The blow was in all probability unpremeditated—but the Tabu was broken.

By shouts, the Suva warriors urged the women to rush past, while they put up a gallant fight in their defence. The fight went on, past where now stands Mr. Ellis’s house; but no one could stand against such odds.

Tabukancoro, with the few warriors left, and such women as could keep up with them, was forced down the steep slope towards the Tamavua River; while Ratu Naileba and his party, when further fighting was useless, and screening all the women they could, took refuge in the deep gully on the opposite side of the road, which is mostly dry, but in tropic rains forms the headwaters of Vatuwaga Creek.

But by far the greater number of the women and children who had escaped death from club or spear in the running fight, were hemmed at Na Ca, the place of evil. Behind them was the steep, precipitous cliff which falls down for a hundred feet to the low bank of the Tamavua River. Then followed one of the darkest tragedies in Fiji history.

The women crowded together on the top <pf the bluff, and died with the stoic fatalism of their race. It is estimated that the number slain from the time that the Bega woman was clubbed, until the last victim fell at Na Ca, was over 400.

After a while the victors fell back, some to their camps at Rairainawaga, and some to the adjacent town of Tamavua, which was in those days nearer the river than it is to-day, to indulge in the banquet on the slam. Long before dark two large war canoes, gunnel deep, sailed out of Walu Bay, and Quaraniquio returned to Rewa.

AFTER the fleet and army of Rewa had returned home, Tui Dreketi sent Kovelevu to Bau, as herald. On his arrival at Bau, he was met by Tui Sau waga, the Bau herald, to whom he gave his message. This took place in front of Cakobau’s house, known as Matanikai lagi. $ Cakobau, who was eating at the time, hearing them speak, came outside, and, throwing on the ground the crab he held m his hand, demanded “Who is this man who brags that he has burned Suva”?

Korolevu drew himself up to his full height and said, “I fired the town of Suva.”

Then the old King Tanoa, who was seated inside the great Vata Ni Tawake, which was near by, called to his son to come to him, and, on his entering, cried put; “Who is going to pay for the burn ing of Suva.”

Cakobau answered: “I am not dirt. I will pay in full for the burning of Suva.”

Tanoa rejoined; “See that you do.”

How Cakobau kept his word is written across the pages of Fijian history.

After the fight and the feasting were done, the Rewa people and their allies realised that they had mortally offended Bau, and gained her bitter enmity; and Bau held the power of the sea.

Accordingly, the Lomai Vuna people,

and those of Lami, fell back on the in land towns on the Waimanu River. The people of Veisari and of Wai Vuso re tired to the headwaters of that stream.

Even the people of Mau took shelter for a time on Bega.

For over a year, the shores of the bay of Suva were as untrodden by man as in the days of the creation. (This story of pre-European Suva will be concluded in February, “PIM.”)