Despite being one of Fiji’s furthest outliers, it is a fact that the people of Ono-i-Lau mastered the seas and through their travels developed relations with their neighbouring islands in the Lau Group even extending to Bau near the main island of Viti Levu.
My first impression of Ono-i-Lau as I stood at the stern of the government vessel, Cagivou, on that Friday morning was one of solitude— especially since the island seemed cut off from the rest of the Fiji Group and left alone in the vast ocean.
However, to my surprise this was not true when I eventually sat down to listen to the stories of the people and their ancestors in the days of the past.
Evidence of the early settlers’ contacts with the rest of the Fiji Group had been immortalised in the special relationships that their progenies on the island today have and still practise with islands across the group.
Even though some of these relationships have changed over the passage of time such as the relation of kinship between the Ono-i- Lau people and those of Moce Island which has changed to veitabani.
Veitabani is based on an iTaukei traditional rivalry within the vanua.
The people of Ono and Moce
Long ago a brave chief by the name of Saunikalou, who is believed to have been a giant of a man, sailed from Ono-i-Lau towards Lakeba and rested for a while at Moce Island which lies south of his destination.
Upon reaching the island of Moce he beached his canoe and entered the first hut he came across reciprocating the calls from the owners to come therein and rest for a while.
As it was getting dark the men of the house persisted that Saunikalou rest for the night and resume his travel the following day to which he accepted.
His host insisted that the best yaqona roots in the house be pounded for their guest that evening, while his wife and his only daughter, his most cherished belonging, prepared their dinner.
While the two men shared bowls of yaqona and exchanged news about their homeland a delegation from Delaimoce, a fort above the hills on the island, arrived at the home with news that it was their turn to supply the overlord of the fort with his breakfast the following day known as the ‘vakasabogibogi’.
The owner of the fort at Delaimoce was a giant known as Fuluna who feasted on the people of Moce decreeing that each family supply him with his supply of fresh human flesh every morning.
Knowing the fate of their only daughter the poor parents wailed at the news from Delaimoce and forgot about their guest who was staring at them in a strange manner.
After enquiring the reason for their sadness the warrior from Ono told the delegation from Delaimoce that their wish would never happen and that they needed to return to wherever they came from.
When Fuluna heard about the message from Saunikalou he told his men to return to the village and demand for his food, adding that he did not know the stranger who was resisting his demands.
As the delegation approached the house they were returned to their master by Saunikalou who also meant business and was growing furious.
The party went back to Fuluna and returned a third time, this time with threats and a challenge from their master for Saunikalou to meet with him at Delaimoce the following day where he would meet his fate.
Saunikalou accepted the challenge and told the delegation he would travel up to Delaimoce to meet their master the next morning.
After the yaqona session at the home that evening Saunikalou reassured his host that he stood by his word and would protect his home to fight Fuluna the following day.
True to his word, Saunikalou met his foe the next day sending him to his death with the third hurl of his spear which skewered the evil giant’s knees and brought him crashing to the earth.
Saunikalou then severed Fuluna’s head and when he approached the village he was greeted by its occupants who automatically wanted to install him as their chief and for Moce to be subject to Korowaiwai in Matokana, Ono-i-Lau.
The Ono chief turned to the people of Moce and told them that he could not accent to their wishes, but wished that the people of Moce would have a relationship of respect with the people of Matokana as close kinsmen until the breaking of the world.
Ono-i-Lau and Bau
Legend has it that Niumataiwalu a chief of Vuanirewa was renowned for his ferociousness battle and for his handsomeness.
The latter attribute attracted the attention of one of the noble women of Bau, causing an illicit affair and leading to his eventual demise, for the woman was Adi Davila of Nairai, the Radini Levuka, wife of the Vunivalu or paramount chief of the Kubuna Confederacy.
The adulterous affair did not come to light until the Radini Levuka, Adi Davila, realised she was pregnant, and though she and her child, Banuve Baleivavalagi, were not harmed, the Vunivalu, Buinivuaka Nailatikau, bided his time and planned revenge on Roko Niumataiwalu.
He tendered the support of two Ono-i-Lau chiefs, the same Saunikalou and Radua who were visiting Bau at the time and were subjects of Niumataiwalu, by presenting them with a tabua made of black stone and requesting for the murder of their overlord.
In time Niumataiwalu visited Matokano Village on Ono-i-Lau and a welcoming feast was accordingly prepared for him.
This was also an occasion the two conspiring chiefs saw as an opportunity to exact the earlier instructions of the Vunivalu.
As all weapons were forbidden in the area where the kava ceremony was to take place, Saunikalou hid a war club in a hollowed out banana stem and instructed his young son to play with it as a toy where the ceremony occurred.
When the first kava drink was being given to Niumataiwalu, unsuspecting he lowered his head, and at the same time Saunikalou grabbed the hidden weapon and struck him.
The first blow did not kill Niumataiwalu, and he fl ed towards the beach in the hope of gaining aid from some of his men, but he was however overpowered by Saunikalou and his men, and was clubbed to death.
Local legend states that the area where Niumataiwalu was killed is cursed for the spilling of his noble blood.
The vegetation in this area called “Cuga” still retains a whitish tinge amidst a surrounding area of deep green, as it is believed by locals to be cursed.
Because of its tragic history, this area is the only place on the island not belonging to the people of Ono-i-Lau as it traditionally belongs to the Vuanirewa and remains so today.
In the 20th century, the Vuanirewa descendants of Niumataiwalu made attempts to retrieve his remains for reburial in Tubou, Lakeba. Because of the tragic tale the people of Bau and Ono-i-Lau have maintained the relationship of Veitabani always trying to outdo each other in every aspect of life.
- History being the subject it is, a group’s version of events may not be the same as that held by another group. When publishing one account, it is not our intention to cause division or to disrespect other oral traditions. Those with a different version can contact us so we can publish your account of history too — Editor.
