Taukei Ni Waluvu - Mythological Ancestry

Mythological Ancestry

Dr Paul Geraghty of the University of the South Pacific in his field research compiled and translated into English, mythological ancestry stories of certain tribes from parts of Fiji. Amongst his works, Dr Geraghty in tracing Fijian tribal origins meticulously recorded and translated the story of the 'Great Drought in the West of Viti Levu'. The story captured the birth of the great ancestor of the Taukei ni Waluvu – Robonowai. He was the son of Ranadi ni Namasia the daughter of Tui Nalawa. Below is the original Fijian version also translated into English.

Na Lauqa Levu

E dua na gauna makawa ena yasayasa vakara, e yaco kina e dua na lauqa levu. E maca kece sara na wai ena veimataniwai ena veivanua. Sa dua sara na lauqa balavu ena kena itukutuku. Sega ni macala ena bau dua na wai e tawa tiko se sega. E dua na mataka ena itikotiko nei Tui Uluibua, sa kaci mai na Turaga Matanivanua “Ie, sobo, au via gunu, me dua walega na tanoa sa rauta.” Ni rogoca o matanivanua na vosa sa tukuni mai, leqa sara na lomana ni kila ni sega ni dua na wai ena yasayasa ya me tawa tiko. A qai gole vua na turaga, “Ie saka,” kaya sara mai na Turaga, “Vakacava matanivanua?” “O ni kila saka na lauqa balavu sa tara saka tu na noda vanua, sa wara na wai ena nodatou vanua.” Kaya sara na turaga, “Matanivanua, cola na kitu, vakaqara mai e dua na wai ena veiqakilo se na veidelana mo rawata mai e dua na wai lailai meu gunu.” “Sa vinaka saka.” Cola na kitu o matanivanua me tekivu vaqara wai.

Biuti Uluibua mai o matanivanua, cabeta na veidelana, sirova na veiqakilo, cola tiko na kitu. Oti e lima na siga na nona vaqara wai tiko e yacova sara yani e dua na vanua voleka tale i Lawaki. Qai rogoca e dua na rorogo, e vakarorogo vakavinaka qai kila ni rorogo ni dua na wai. E cegu vakalailai qai kaya, “Sobo na wai vakacava e rorogo tiko qo?” Ia, qo na taro e taroga lo e lomana, ia na wai e rorogo tiko e dua bulu ga na savu, na mataniwai mei Ranadi ni Namasia, na luvei Teki na turaga ni Nalawa, na nona itikotiko o Lawaki. Na marama qo e tabusiga tiko, na mena savu wai ya e tawa tiko.

Oti ya qai siro sobu o matanivanua, yaco yani ina savu, dola na kitu, vakadabeci ena savu me donuya na lutu ni wai. Sa sega ni rogo na lutu ni wai i ra ni sa lutu i loma ni kitu. Ia, na gone marama o Ranadi ni Namasia kei iratou na nona itokani ratou tiko e vale. Vakarorogo o Ranadi ni Namasia ni sa sega ni rorogo na wai, e kaciva sara mai e dua na nona goneyalewa me lai raica na wai. “O iko, raicia rawa na wai sa maca, sa wara me rogo.” Gole na goneyalewa me raica na wai, raici matanivanua sara ni kalo tiko. Lesu tale mai vale mai tukuna sara vua na marama, “E dua na turaga e taki saka tiko va na mata.” “Sa vinaka, tukuna vua ke sa sinai na kitu me edia sara mai vale.” “Sa vinaka saka.”

Gole na goneyalewa, yaco yani i wai, tukuna sara na itukutuku vei matanivanua, “Tukuna mai na marama ke sa sinai na kitu mo ni qai kauta sara yani i vale vua.” “Sa vinaka.” Ni sinai na wai, cola sara yani vua na marama. Taro sara na marama, “Wai ni yaqona mei cei?” Sauma o matanivanua, “Na wai ni yaqona mei Tui Uluibua.” Lave o matanivanua, taura o Ranadi ni Namasia na kitu qai gunu. Gunu oti solia tale vei matanivanua, taura o matanivanua na kitu, cola me lesu tale i Uluibua.

Yaco yani i Uluibua, kau mai na tanoa levu me lose na yaqona. Sova na wai, lose sara na yaqona. Ni lose oti, sa gole o matanivanua. “Sa lose oti saka na yaqona.” “Sa vinaka.” Lesu tale o matanivanua, vakarau na ka kece, curu sara yani na turaga. Nona dabe ga e raica sara na tanoa, qai raica ni lala. “Matanivanua, e lala na tanoa.” “Sa dina saka, baletia sa gunuvia e so na wai o Ranadi ni Namasia.” “Sa vinaka.” Taki na yaqona, era gunu me yacova ni maca. Lesu tale na turaga i bure.

Oti e tolu na vula, dua na ka levu sa yaco ena itikotiko nei Ranadi ni Namasia, ni sa kunekune. Sa kuruseti Nalawa na itukutuku ni sa bukete na marama. “E rawa vakacava, ni tabusiga tu o Ranadi!” Ratou rogoca na tuakana, ratou madua. Nodratou lewa me vakamatei na ganedratou. Ni rogoca o tamadratou o Teki, sa qai vaqara tabua me ibulubulu vei ratou na luvena me bula o Ranadi ni Namasia.

Yaco yani vei Vaqerekawau, na nodratou vu na turaga ni Navucu. Tama yani “Duao.” Saumi mai “Oidua, mai, mai vale.” Curu sara yani o Teki qai dabe. Taro mai na itaukei ni vale, “Sa itukutuku cava?” Sauma o Teki, “Tukutuku ni kerekere, ke koto vei kemuni e dua na batina, ni yalovinaka mo ni solia vei au meu kauta.” “Sa vinaka.” Tucake o Vaqerekawau, taura sara mai na batina, solia vei nona vulagi. Taura o Teki na tabua, cobo oti, qai curu i tuba. Vakarau me lako qai nanuma e dua na ka qai lesu tale i vale. “Vakacava?” “Au na wara meu dirikia na tabua, mo sa liga ni magiti, au sa liga ni wau.” “Sa vinaka.” Kauta o koya na tabua lai bulubulu vei ratou na luvena me kua ni mate o Ranadi ni Namasia.

Oti e vula ciwa, sucu na gonetagane sa yaca i tamana, na wai e gunuva o tinana na Ranadi ni Namasia. Yabaki lima na gone, ra lalawa na turaga ni Nalawa mera tea e dua na were me nona na vasu ni Nalawa. Era vakavesa, qumu loaloa, kaya sara o gadinana me rau lai raici ira na turaga era wereca tiko na nona were. Rau lako sara, voleka yani qai raici ira sara na turaga era were na gone qo, qai rerevaki ira, qai kaya vei gadinana, “Momo daru lesu tale.”

Ni rau lesu tale tiko mai, rau yaco ina dua na veiraki, raica sara na gone e dua na vunidovu, kerei nona momo sara, “Momo me mequ na dovu.” Wawa toka na gone e sala, siro sobu nona momo me musuka na dovu. Musuka na vuna, musuka na matana, musu oti, cokataka na matana. Na gauna e cokataka kina qai liwa mai e dua na tokavuki, vukataka na drau ni temesi ya, ologa tu na gone ena vanua e tucake toka kina, qai vukataka e macawa, vukabaleti Navucu, vukabaleti Nabena, Nasautoka, tau ena dua na uluniwai lailai o Waidewara.

Qai lesu mai o momo sa kauta mai na dovu, mai rai ena vanua e toka kina sa yali. Sa lai bonowai sara tiko, e tolu na nona ibono, imatai e Covulevu ena drano o Wainakau kei Waiqovu, ikarua mai Waidewara, Kasibale Sena, ikatolu mai Wailaselase kei Wainamolau. Na tolu na nona wai bono qo, sa dua na ka na tuva ni wai, sa dua na waluvu levu. Kabasu na imatai, cici sara ena ikarua, kabasu cici sara ena ikatolu, lai toka mai kina me yacova ni kabasu. Qai ciri sobu na gone qo ena wai se qai bonota tiko. Ciri sobu olo tiko e na draunidovu na temesi.

Rau taga cake tiko mai wai e rua na yalewa ni Vunidakua. Rau kidacala ni sa levu yani na wai, rau cabe i vanua, rau raica sara ni ciri tiko mai na gone. Rau taura sara, rau qai kauta i na koro o Navunidakua. “Dua na gone qo, e ciri ena waluvu.” Sa rogo baleta na gone qo, sara qai mai sikova na kai Matailobau. Sa qai yacadra nikua na Siko.

Qo na kena ivakadinadina: Taukei ni Waluvu, Robonawai Rokowai Temesia. Taukei ni Waluvu na itaukei ni ibono e tolu. O Temesia na drau ni temesi e kena iolo. O Rokowai na wai e gunuva o Ranadi ni Namasia, na wai ni yaqona mei Tui Uluibua. Sa tu na ivakadinadina mai Nalawa me yaco i Nairukuruku.

The Great Drought

A long time ago in Western Fiji, a great drought occurred. The water dried up in all water sources everywhere. It is said that this was a very long drought. It was uncertain whether water would fill up again or not. One morning at Tui Uluibua’s residence, the chief called out “Hey, I’m thirsty, even just one bowl would be enough.” When his herald heard what had been said, he was deeply worried because he knew that there was no water available in that region.

Note. Tui = chiefly title; bowl = tanoa, wooden kava bowl.

He then went to the chief, “Sir,” the chief answered, “What is it, herald?” “You do realise Sir that there’s been a long drought in our land, there is no water in our land.” The chief replied, “Herald, take the water jar on your shoulder and look for water in the valleys or hilltops, and bring back a small amount for me to drink.” “As you say, sir.” The herald then took the water jar on his shoulder and started searching for water.

The herald left Uluibua, climbing up hills and down valleys with the water jar on his shoulder. After five days of searching for water, he finally reached a place close to Lawaki. He then heard a sound, he listened closely and realised that it was the sound of water.

He paused for a while then said, “Hmm, what sort of water is making this noise?” This was the question he asked himself, well, the water he was hearing was in fact a single waterfall, the water source belonging to the Lady of Namasia, the daughter of Teki the chief of Nalawa, who resided in Lawaki.

This lady was secluded, and the waterfall she drank from was inhabited by a spirit.

Note. secluded = kept indoors to remain fair.

After that the herald went down, upon reaching the waterfall, he opened the water jar, and placed it under the waterfall where the water was falling. The sound of the water falling could not be heard since it was falling into the water jar. Meanwhile, the young Lady of Namasia and her companions were inside the house.

The Lady of Namasia listened and could not hear the sound of the water, and called one of her young ladies to go and check the water. “You, check the water, it’s dried up, it’s not making any sound.” The young lady went to check the water and saw the herald drawing water.

She returned home and told the lady, “There is a man taking water from the water-source.” “All right, tell him if the jar is full to bring it to this house.” “As you say, my lady.”

The young lady left and upon reaching the river delivered the message to the herald, “My lady says that when the water jar is filled you must bring it to her house.” “Very well.” When it was full, he carried it on his shoulder to the lady. The lady asked, “Whose kava is the water for?” The herald replied, “The water is for Tui Uluibua’s kava.” The herald carried the water jar and the lady of Namasia took it and drank.

After drinking she handed it back to the herald, the herald took it and carried it on his shoulder back to Uluibua. Upon reaching Uluibua, the big bowl was brought out to mix kava. The water was poured and the kava was mixed. After it was mixed, the herald left. “Sir, the kava has been mixed.” “Very well.” The herald went back, prepared everything then the chief entered.

As soon as he sat down he saw the bowl and noticed that it was empty. “Herald, the bowl is empty.” “That is correct, sir, that is because the Lady of Namasia drank some of the water.” “Fine.” The kava was served and they drank until it was finished. The chief returned to the men’s house.

After three months, something sensational happened at the Lady of Namasia’s residence, she had conceived. The news that the lady was pregnant reverberated around Nalawa. “How can that be, when she was secluded!” Her older brothers heard about it and were ashamed.

They decided that their sister must be killed. When their father Teki heard this he searched for a whale’s tooth to offer as a peace offering to his sons so the Lady of Namasia’s life would be spared.

Note. whale’s tooth = tabua; traditional valuable.

He arrived at Vaqerekawau’s place, the ancestor god of the men of Navucu. He called out, “Duao”. The response came, “Oidua, come, come inside.” Teki entered and sat down.

Note. Duao, Oidua = formal salutations.

The owner of the house asked, “What message do you have?” Teki replied, “A message of requesting a favour, if you happen to have a whale’s tooth, would you kindly give it to me to take.” “Okay.” Vaqerekawau stood up, brought the whale’s tooth and handed it to his guest.

Teki took the whale’s tooth, then clapped with cupped hands, and went outside.

Note. clap with cupped hands = cobo, gesture of thanks, apology etc.

Just before he left he remembered something and went back to the house. “What is it?” “I will not give you a whale’s tooth in return, instead you will be provider of food and I will be the warrior.” “Fine.” He took the whale’s tooth and offered it to his sons so that the Lady of Namasia would not be killed.

After nine months, she gave birth to a baby boy who was named after his father, which was the water his mother, the Lady of Namasia, had drunk.

When he was five years old, the men of Nalawa planned to plant a yam-field for the vasu of Nalawa.

Note. vasu = person whose mother is from.

They put on arm-bands and black body-paint, and the boy’s maternal uncle said for the two of them to go and take a look at the men who were weeding his plantation.

So they went, as they approached this child saw the men weeding, and was terrified of them, he then told his uncle, “Uncle, let’s go back.” On their way back, they reached a piece of fallow land, the child noticed a sugarcane plant, and asked his uncle, “Uncle, I want to eat that sugarcane.” The child waited on the path while his uncle went down to cut the sugarcane.

He cut off the base, cut off the top, and after doing so, he threw the top like a spear.

As he threw it a whirlwind came along, blew away that temesi leaf, which wrapped the child where he was standing, then blew him up to the sky and he flew over Navucu, over Nabena, Nasautoka, then finally landed in a little tributary in Waidewara.

Note. temesi = variety of sugar-cane.

When his uncle returned with the sugarcane, he looked to where the child had been, and noticed that he was missing. He set about constructing dams, he made three dams, the first was at Covulevu at the lakes of Wainakau and Waiqovu, the second was at Waidewara, Kasibale Sena, and the third was at Wailaselase and Wainamolau.

The three dams held back a lot of water, and caused a huge flood.

When the first dam burst open, he ran to the second, when this burst he ran to the third one, where he sat until it burst. Then this child drifted along the stream which he had just dammed. He drifted down the stream, wrapped in temesi sugarcane leaves.

Two women from Vunidakua were coming upstream fishing with hand-nets. Shocked at the large amount of water, they got out of the stream and they noticed the child floating towards them. They took hold of him and took him to the village of Navunidakua. “This is a child who was carried by the floodwaters.” Word spread about this child and the natives of Matailobau came to visit. Today they are called Siko.

Note. siko = visit.

This is its proof: the Lord of Floods, Robonawai Rokowai Temesia. The Lord of Floods is the owner of the three dams. The name Temesia is from the leaf of the temesi he was wrapped in. Rokowai, the water which the Lady of Namasia drank, the water for the kava of Tui Uluibua.

Note: Rokowai = Lord Water.

There is evidence of this from Nalawa all the way to Nairukuruku.