Silence descended over the village green as the ritual preceding the installation of the Tui Levuka unwinded to its fullest glory on Tuesday, October 5, 1993.
The Fiji Times published a detailed report on the installation the following day.
The descriptive report stated during the installation ceremony, Tui Namosi Ratu Suliano Matanitobua made his way to the vakatunuloa – a shed prepared for the ceremonies – where warriors or bati leka from Vagadaci, whose faces were darkened, held war clubs in menacing style.
The duty of the bati leka was to guard the immediate site of the installation, the bure known as Wakayalailai.
On the perimeters were the bati balavu from Vuna.
According to the report, word from the Takala-i-Levuka (executive) was received that the installation ceremony was to begin 30 minutes earlier than expected and all the empty space in the village had been filled.
The 10 malo (village heads) of the district of Levuka, in traditional attire, had made their way to the installation bure with the Takala, Saimoni Sevakanasiga, leading the group.
During the event, the Takala was closely followed by Tui Cawaci Poasa Nauluvula, Tui Waitovu Mesake Kasakasamia, Roko Tui Vuna Samuela Kanainaliwa, Roko Tui Toki Esala Karavaki, Tui Nakunimi (Vatukalo) Sevanaia Naivalu, Tui Tomuna (Arovudi) Peni Bakani, Roko Tui Kela (Taviya) Isikeli Dau, Roko Matairua Eremasi Vesikalou and Tui Vagadaci Isoa Saqacala.
The Tui Levuka’s bete (priest), Asivorosi Logavatu, held a giant tabua (whale’s tooth) in one hand, in the other, he clutched the i ula (throwing club).
He was followed by the bete from Solevu, Peteresio Rasiosateki, who was the Roko Tui Lomaiviti.
The malo took their positions in the installation bure as the bete sat outside.
When Tui Levuka Ratu Kolinio Rokotuinaceva walked out of his house, Vunisinu, two warriors flanked him as he walked to Wakayalailai.
Once seated, Mr Logavatu entered the bure and presented him with the tabua and the i ula.
The tabua signified the submission to his command of all things that dwelled on the land and seas of Levuka. The i ula signified his absolute authority over them.
Historians had gone to Solevu with Ratu Savenaca Naulivou, the brother of Ratu Seru Cakobau, in 1820.
The rituals performed to him on arrival by the people of the Nabukebuke clan in Solevu were repeated to perfection during the installation. Ratu Kolinio’s sons, Ratu Etonia Seru Rokotuinaceva and Ratu Jope Rokotuinaceva, led the yaqona preparations during the event.
The Turaga Ratu Mai Verata, Ratu Ilisoni Ravoka, was escorted into the vakatunuloa by the traditional warriors. Ratu Kolinio’s mother, Adi Kula Seru, was the elder sister of Ratu Ilisoni.
As Ratu Mai Verata, he held seniority of rank over the Tui Levuka, “that is why he had to be absent when the installation ceremonies were conducted”.
“Preparations for the installations began three years ago,” villagers said.
Ratu Kolinio began his bogi va (four nights) seclusion in Wakayalailai on the night of the installation and would come out for a customary bath at the pool known as Naivitabua four days later.
His malo would later plant crops which would be taken to Gau the following year when Ratu Kolinio made a ritual bath in Naivitabua.
Prominent among those present at the installation were the Tui Navatu, Bua, Tora-i-Batiki, the Takala-i-Gau, members of the Levuka communities and visitors of Levuka.
