It may be argued that the laws of custom have been swept away by conquering races many times in the world's history without any far-reaching consequences—those of the Neolithic people of the long barrows by the warriors of the Bronze Age; those of the British by the Romans; those of the Romano-British by the Saxons; those of the Saxons by the Normans. But there was this difference: in all these cases the new customs were forced upon the weaker race by the strong hand of its conquerors, and as it had obeyed its own laws through fear of the Unseen, so it adopted the new laws through fear of its new masters. It was a rough, but in the end a wholesome schooling. We go another way to work: we do not as a rule come to native races with the authority of conquerors; we saunter into their country and annex it; we break down their customs, but do not force them to adopt ours; we teach them the precepts of Christianity, and in the same breath assure them that instead of physical punishment by disease which they used to fear, their disobedience will be visited by eternal punishment after death—a contingency too remote to have any terrors for them; and then we leave them like a ship with a broken tiller free to go whithersoever the wind of fancy drives them, and it is not surprising that they prefer the easy vices of civilization to its more difficult virtues. In civilizing a native race the suaviter in modo is a more dangerous process than the fortiter in re.
The law of custom is always interwoven with religion, and is enforced by fear of earthly punishment for disobedience.
This fear is strongest among patriarchal races whose religion is founded upon the worship of ancestors. To depart from the customs of the ancestors is to insult the tribal god, and it is therefore the business of each member of the tribe to see to it that the impiety of his fellow-tribesmen brings no judgment down upon his head. In such a community a man is only free from the tyranny of custom when he dies. As in the German's ideal of a well-governed city, everything is forbidden. Hedged about by the tabu he can scarce move hand or foot without circumspection. If he errs, even unwittingly, the spirits of disease pounce upon him. In Tonga almost every day he performed the Moe-moe, an act of penance to atone for unconscious breaches of the tabu, and in the civil war of 1810 it was the practice to open the bodies of the slain to discover from the state of the liver whether the dead warrior had led a good or an evil life.
Among the races held in bondage by custom there were, of course, rare souls born before their time in whom the eternal "Thou shalt not" of the law of custom provoked the question "Why?" But they met the fate ordained for men born before their time; in civilized states the hemlock, the cross and the stake; in uncivilized, the club or the spear. Perhaps the real complaint of the Athenians against Socrates was that an unceasing flow of wisdom and reproof is more than erring man can endure, but the published grounds for his condemnation were that he denied the gods recognized by the State, and that he corrupted the young. This, as William Mariner tells us, is what men whispered under their breath when Finau, the king of Vavau in the Friendly Islands, dared to scoff at the law of tabu in 1810, and he was struck down by sickness while ordering a rope to be brought for the strangling of his priest. In fact the reformers of primitive races never lived long: if they were low-born they were clubbed and that was the end of them and their reforms; if they were chiefs, and something happened to them, either by disease or accident, men saw therein the finger of an offended deity, and obedience to the existing order of things became stronger than before.
The decay of custom, which may be fraught with momentous consequences for the civilized races, is proceeding more rapidly every year. It can best be studied by examining the process in a single race in detail, and for this purpose the Fijians, who are the subject of this volume, are peculiarly suited, because by their isolation through many centuries no foreign ideas, filtering through neighbouring tribes, had corrupted their customary law before Europeans came among them, and so decay set in with startling suddenness despite their innate conservatism. What is true of the Fijians is true, with slight modifications, of every primitive society in Asia, Africa and America which is being dragged into the vortex of what we call progress. The fabric of every complete social system has been built up gradually. You may raze it to the foundations and erect another in its place, but if you pull out a stone here and there the whole edifice comes tumbling about your ears before you can make your alterations. It is the fashion to assert that native races begin to decline as soon as Europeans come into contact with them. This arises from our evil modern habit of making false generalizations. The fact that some isolated races suddenly torn from the roots of their ancient customs begin by decreasing rapidly is so dramatic that we eagerly fasten on the generalization that weaker races are doomed to wither away at the coming of the all-conquering European, forgetting the steady increase of the Bantu races in Africa, and of the Indians and Chinese up to and even beyond the limit of population which their country can support.
The main cause of the sudden decrease of a race is the introduction of new diseases which assume a more virulent aspect when they strike root in a virgin soil, but we are now beginning to learn that this cause is only temporary. For a time a race seems to sicken and pine like an individual, but like an individual it may recover. In the decrease from disease there seems to be a stopping-place. It may come when the race has been reduced to one-fifth of its number, like the Maoris, or to a mere handful like the blacks of New South Wales, but there comes a time when decay is arrested,
and then perhaps fusion with another race has set in. The type may be lost, but the blood remains.
It is against the attacks of new diseases that the law of custom is most helpless. The primitive theory of disease and death is so widespread that we may accept it as the belief of mankind before custom gave place to scientific inquiry. The primitive argument was this: the natural state of man is to be healthy, and everything contrary to Nature must be the doing of some hostile agency. When a man feels ill he knows that an evil spirit has entered into him, and since evil spirits do not move unless some person conjures them, his first thought on waking with a headache is "An enemy hath done this." Out of this springs all the complicated ritual of witchcraft, fetish and juju, which by frightening natives into destroying or burying all offal and refuse that might be used against them by a wizard, achieves the right thing for the wrong reason. The "Evil spirit" theory of disease is thus not so very far removed from the bacillus theory: in both the body has been attacked by a malignant visitor which must be expelled before the patient can recover. It is in the methods adopted for making the body an uncomfortable lodging for it that the systems diverge. In all ages the essential part of therapeutics has been faith in the remedy, whether in the verse of the Korân swallowed by the Moslem, in the charm prescribed by the medieval quack, in the "demonstration" of the Christian Scientist, in the prescription of the medical practitioner. Mankind survives its remedies as well as its epidemics. England has a population of nearly forty millions, even though, less than a century ago, as we learn from Creevy's memoirs, blood-letting was regarded as the proper treatment for advanced stages of consumption.
It is, I think, safe to assume that in the centuries to come there will be representatives even of the smallest races now living on the earth, and that the proportions between civilized and what are now uncivilized peoples will not have greatly altered, though the political and social ideas which underlie Western civilization will have permeated the whole of mankind. It is therefore important to inquire whether the uncivilized